


j»« g3 2BM t 






=C 



rf 



^ 



¥ 



^^■HPmm 









m 



,0 



'ILAM-EN-NAS, 



' 



'ILAM-EN-NAS 



HISTORICAL TALES AND ANECDOTES 



OF THE TIMS OF 



THE EARLY KHALIFAHS. 



TRANSLATED FROM THE ARABIC AND ANNOTATED 

BY 

MRS. GODFREY CLERK, 

AUTHOR OF "THE ANTIPODES AND ROUND THE WORLD." 




London : Henry S. King & Co., 

65, CORNHILL, and 12, PATERNOSTER ROW 
1873- 



Cenealocicaltree of the Prophet 

ANDOFTHE RASHIDIN, 'OMEYYAN ANd'ABBASIDE KHALIFAHS. 




ft'/.n/// ,-t-Ahiiti.'i.li»- -inly onr of Muffin's 
r/iiJdt; n who wn-f.iYii (i,r tlutti,- ,.1'hVi-h,-/,, 

A. II. 60. (A. J). 680} Tfir Sevyttts dvvnte 
t/tfiaseives to teaming and relit/Urn 



the Sherffi 

his two sans Zayd 

The Skerlfs devote 



to Government, and 



Londtm..Eemy S.King & C". 65. CcrnhJL 






'ILAM-EN-NAS 



HISTORICAL TALES AND ANECDOTES 



OF THE TIME OF 



THE EARLY KHALIFAHS. 



TRANSLATED FROM THE ARABIC AND ANNOTATED 

BY 

MRS. GODFREY CLERK, 

AUTHOR OF "THE ANTIPODES AND ROUND THE WORLD." 




London : Henry S. King & Co., 

65, CORNHILL, and 12, PATERNOSTER ROW 
1873- 



fi$ 



kfer^ 



2. 



WATSON AND HAZELL, PRINTERS, 
LONDON AND AYLESBURY. 



{All Rights reserved.] 









I DEDICATE THIS WORK 

TO 

FREDERICK AYRTON, ESQ., 

OF CAIRO, 

THE KIND FRIEND 

WHO SUGGESTED MY UNDERTAKING, AND WHOSE HELP 

AND ENCOURAGEMENT ENABLED ME TO PURSUE, 

THE TRANSLATION OF THESE TALES. 



TRANSLATOR'S PREFACE. 



ENTREAT gentlemen who may hereafter 
attend my lectures, to bear in mind this last 
saying. If they wish to understand History, they must 
first try to understand men and women. For History 
is the history of men and women, and of nothing else ; 
and he who knows men and women thoroughly will 
best understand the past work of the world, and be 
best able to carry on its work now. ... If, there- 
fore, any of you should ask me how to study history, 
I should answer — Take, by all means, biographies ; 
wheresoever possible, autobiographies ; and study 
them. Fill your mind with live human figures ; men 
of like passions with yourselves ; see how each lived 
and worked in the time and place in which God put 
him. Believe me, that when you have thus made a 
friend of the dead, and brought him to life again, and 
let him teach you to see with his eyes and feel with 



TRANS LA TOR'S PRE FA CE 



his heart, you will begin to understand more of his 
generation and his circumstances than all the mere 
history-books of the period would teach you." 

Thus spoke Dr. Kingsley, when, as Professor of 
Modern History, he delivered his inaugural lecture 
before the University of Cambridge. His advice is 
sound, but good advice is seldom the worse for wear. 
And in the present day, when, for the most part, 
every one, whether educated or uneducated, is content 
to adopt the thoughts of anonymous writers, how can 
it be possible to "see with the eyes " and " feel with 
the hearts " of those old-world giants of thought and 
research ? In European history, moreover, the vast 
change which has taken place even during the last 
few centuries, not only in the physical and religious 
distribution of power amongst nations, but in customs 
and habits of thought, and even language itself, raises 
a barrier against the assimilation of the modern with 
the ancient mind. In Oriental history, however, 
particularly the history of the Arabs, this barrier 
need not stand in the way of an earnest student. 
Language, habits, mode of life, amongst the Arabs 
of the desert are little changed from what history 
represents them to have been more than twelve 



TRANSLA TOR'S PRE FA CE. 



centuries ago. This fact may possibly create an 
interest in a record of those times. 

When, at the instance of my kind friend Mr. 
Frederick Ayrton, of Cairo, I undertook the transla- 
tion of the following tales and anecdotes, it was with 
no idea of appending historical notes. But when, in 
connection with the translation, I studied the history 
of the times to which these tales refer, I felt that in 
submitting them to the public, it would be advisable to 
add such explanatory notes as might possibly induce 
some of my readers themselves to engage in researches 
into the history of that interesting period. 

I have rarely given my authority for the notes, 
because they are for the most part condensed from 
various authors. But I subjoin a list of the principal 
works whence they have been drawn : — 

Abu '1-Feda, Annates Muslemici - Hafniae, 1789-94. 

Badger, Imams and Seyyids of 'Oman (Hak- 

luyt Society) London, 1871. 

Burton, Pilgrimage to El Medinah and 

Meccah ...... London, 1857. 

Caussin de Perceval, Histoire des Arabes - Paris, 1847. 

D'Herbelot, Bibliotheque Orientate - - Paris, 1697. 

Gibbon, Decline and Fall of the Roman 

E?npire London, 1797. 

Ibn-Khallikan, Biographical Dictionary (trans- 
lated by Baron Mac Guckin de Slane) Paris, 1S71. 

B 



TRANSLATOR'S PREFACE. 



Lane, Mode?-n Egyptians - London, 1846. 

Modern Universal History - London, 1 780-84. 

Play fair, A History of Arabia Felix or Yemen 

(printed for Government) - Bombay, 1859. 

Sale, The Koran - London, 1812. 

Weil, Geschichte der Khali/en - Mannheim, 1846. 

The Reverend George Percy Badger, to whom I 
am indebted for much valuable help, informed me 
that some of the tales in the following volume had 
been already translated and offered to the English 
public in the notes to an edition of Mr. Lane's 
"Thousand and One Nights" (commonly called The 
Arabian Nights). I was unaware of this at the time 
of translating the tales, and since referring to Mr. 
Lane's volumes, have found that the rule which 
applies to most of the Eastern tales with which I am 
acquainted holds good in this instance, viz., that 
though the foundation of the story may be the same, 
yet that the details have been varied. This may be 
partly caused by the fact of so many Oriental tales 
and anecdotes having been handed down orally for 
several centuries. And it may be due in part to the 
flexibility (if I may use such a term) of the Arabic 
language, which admits of considerable latitude in 
translation, while the sense in every case is, according 



TRANSLATOR'S PREFACE. 



to the view taken of the subject as a whole by the 
translator, substantially correct. This remark applies 
also to the original works, and to the interpretation 
put upon words by natives of the country reading 
them in their mother -tongue. I have therefore re- 
tained the stories and anecdotes as originally trans- 
lated by myself. 

In spelling proper names and places, I have 
followed the plan adopted by Mr. Badger in his 
" Imams and Seyyids of 'Oman," and I cannot do 
better than quote his words upon this subject : — 

" As a recognized transliteration of the Arabic into 
Roman characters is still a desideratum, I have 
eschewed any attempt at etymological exactness in 
that respect, and have simply endeavoured to convey 
the correct sound of the original as nearly as possible, 
without resorting to expedients unfamiliar to the 
general reader. I give to the consonants the same 
power as in English ; to the vowels the same sound 
generally as in Italian ; a as mfar; e as in beg ; i as 
in /// ; o as in store ; u as in lunar. The diphthongs ai 
and ei> like the ie in pie and the ei in vein respectively. 
The vocal sound of ozu in how I express by au ; when 
doubled in the same word, by aww, as in TawwdfH. 



TRANS LA TOR'S PRE FA CE. 



" The Arabic suffix, when used to denote an ordi- 
nary or gentilic adjective, I have represented by y, 
which somewhat in the same way constitutes the 
formative of many of our English adjectives, e.g., 
windy from wind, stormy from storm, etc. This 
terminal y should be pronounced with a ringing 
Italian i sound. 

"The acute accent (') over a vowel denotes the 
syllable to be accentuated : attention to this expe- 
dient will prevent such mispronunciations as Maskat 
instead of Maskat. The circumflex ( A ) over a vowel 
prolongs it : i is equivalent to ee, u to oo. The 
apostrophe before a vowel is intended to express the 
guttural 'am; before a consonant, the ellipsis of a 
preceding vowel." 

I trust that with the foregoing explanation readers 
will have no difficulty in giving to every word its 
correct pronunciation, and that the object attained by 
following the above rules will compensate those not 
acquainted with the original language for the un- 
familiar appearance of the words. 

I must say a few words respecting the verses which 
appear in the following pages. I do not possess, alas! 
" the gift of linking measured words " into rhyme, 



TRANSLATOR'S PREFACE. 



and am, moreover, by no means sure that English 
rhyme would convey so good an idea of the rhythm 
and flow of Arabic verse as does the measured prose 
in which I have rendered it. With the concurrence 
therefore of better judges than myself, I have left the 
verses in their rhymeless form, striving only in the 
poetry, as in the prose, to give not merely the general 
sense of the original, but the very words and idioms 
used therein. 

It is not for me to point out what I may deem the 
merits of the various stories. But it may not be con- 
sidered out of place if, recalling the truth of the old 
saying, " History repeats itself," I draw attention to 
the tales of " The Young Man who was deemed Mad," 
p. 158 et seq., and "The Three Educated Young 
Men," p. 168 et seq. The former might well form the 
groundwork of as thrilling a romance as any modern 
writer has produced ; while in the latter, the remarks 
made upon the subject of education by the tyrant 
el-Hajjaj might have been uttered to-day by our 
foremost advocates of universal instruction. 

I wish to offer my grateful thanks, not only to 
my friends Mr. Ayrton and Mr. Badger, but also to 
Dr. Rost, librarian to the India Office, and to Mr. 



TRANSLATOR'S PREFACE. 



Eggeling, librarian to the Royal Asiatic Society, 
through whose courtesy I have been enabled to refer 
to books the want of which I much regretted while 
abroad. 

In conclusion, I would express my sincere hope 
that those who read the following pages may enjoy 
in their perusal some portion of the pleasure I have 
experienced in their translation. And I beg that if 
any charm be found in these tales, it may be ascribed 
to the fascination of the Arabic language ; and that 
all defects may be attributed, not to want of will, but 
to want of power in the Translator. 

ALICE M. CLERK. 



Southsea, Hants : 
March, 1873. 



CONTENTS. 



PAGE 

Khutbah (Preface) to the Book I 

I. Anecdote of 'Omar's Justice 6 

II. The young Bedawy who fulfilled his Promise - - 13 

III. The Profession of el-Islam by the Persian prince 

Hurmuzan 24 

IV. The Apostacy of Jabalah son of el-Aiham 26 
V. How el-Mughirah the son of Shu'abah became Go- 
vernor of el- Kufah 37 

VI. 'Amr-ibn-Maady-Karib's Story 40 

VII. The faithful Arab and his loving Wife 52 
VIII. How Hasan-ibn-'Aly by his Eloquence discomfited his 

Adversaries 64 

IX. The Dispute concerning the Superiority of the Kuraish 

and the Yemenites ------ 76 

V X. The Marriage of Queen Balkis with King Solomon son 

of David 84 

XI. How Saudah the daughter of 'Ammarah obtained redress 

from Miiawiyah 102 

XII. Anecdote of Misun 10S 

XIII. " A wonderful Tale of another Period " - - - no 

XIV. "Another Wonderful Story" 116 

XV. The sad Tale of the Lovers who died of Love - - 126 

XVI. Another pitiful Tale of Love 133 

XVII. Another sad Love-Story 146 

XVIII. The account of how el-Hajjaj became Governor of 'Irak 151 



CONTENTS. 



PAGE 

XIX. Anecdote of the plain-spoken Arab - - - 157 

XX. The Story of the Young Man who was deemed Mad 158 

XXI. El-Hajjaj and the Arab 167 

XXII. The Story of the Three Educated Young Men - 168 

XXIII. How Hind daughter of en-Nu'aman revenged herself 

upon el-Hajjaj - - - - - - 171 

XXIV. The Martyrdom of Said-ibn-Jubair - - - 177 
XXV. The Reignofel-Walid-ibn-'Abd-el-Malik - - 192 

XXVI. The Reign of Sulaiman-ibn-'Abd-el-Malik - - 195 

XXVII. The History of the Slave-girl Zhalfa - . - - 198 

XXVIII. The Story of Khuzaimah and Tkrimah - - - 207 

XXIX. How Yunus the Scribe sold his Slave-girl - - 218 

XXX. The Bedawy who taught the Khalifah Manners - 227 

XXXI. How 'Urwah-ibn-Udzinah gained a Livelihood - 233 

XXXII. The Beginning of the Abbasside Dynasty - - 235 

XXXIII. How Abu-Dulamah gained all he wanted - - 240 

XXXIV. The Concealment and Flight of Ibrahlm-ibn-Sulaiman 243 
XXXV. Dispute between the Mudharites and Yemenites - 248 

XXXVI. How el-Asma'iy overcame the Avarice of the Khalifah 

el-Mansur - 258 

XXXVII. What happened to el-Mansur while on Pilgrimage to 

Mekkah - - 265 

XXXVIII. 'Abd-Allah-ibn-Marwan's Adventure with the King 

of Nubia 275 

XXXIX. The witty Arab 281 

XL. How Ibn-Harimah was saved from Punishment - 282 

XLL The generous Creditor 283 

XLIL The way in which el-Mahdy was entertained by the 

Arab 287 

XLIII. "A wonderful Tale" - - - - - - 290 



£U*gfr|IS»!fj1ll«g 



gO'S 



5 S E 



, 60 

i-a * 

,3*8 w 

■ '- - E 



- rt jjj o. 



109 C 



-e c 



fl 9 rt-C 



S-3 c ».§ 3 5 



k. O y u 

« > r; U 

0.0—0 



C^2^ - rt 

•i BS 0-3 

"C - rt O t- 

w w 



*o 

m — ' 

o 



o o o A 
2 S 3 *T o 

.gSajsfc-d 
"5 r*s i © 3 

h2k- t^ = 



M 



S.d< 



~< 5 i/: 


^Z-E 


re .U 






-a ^m 


lothaire 
Burgun 
Dagobe 
igcbert 



2 o 

CJ2 



3 S_ '«JB 

* « rt O iC 

.2 . « 6 d « 

U (V, 



rt «) rt.5 

s-s> a 



•s « a 



e i 



5 SO 

00 2 H 



•*• W> •*(» O *n**ftt^ 



ro ro »o 



£vg 



C V 

o c 
EJ2 






;JS3, 



JjiiyiJiiMsIP^ 



<p 



11 = 
3 la 

8S^ 






'r<<. 



B >^ 



' J. - > — 4) "> M *Z *Z < w 



HISTORICAL TALES AND ANECDOTES 



OF THE 



TIMES OF THE EARLY KHALIFAHS. 



AUTHOR'S PREFACE. 

P)RAISE is to God* who caused to descend upon 
the most noble of prophets and apostles the 

* The true sense of " el-Hamdu l'lllah" is, that " all praise is 
(due) to God " as of necessity and right, since He created alt 
things, including the power of appreciating what is praiseworthy 
— that is, the faculty by which praise is recognized to be due. 
So that nothing can be conceived of which the praise is not 
due of right to God. 

The correct idea is conveyed as nearly as our language 
will admit of by the translators of our Bible, who render 

D*rP&$7 iV Power unto God, by " Power belongeth unto God ;" 
and so of salvation, righteousness, etc., the belongeth being 
introduced by way of explanation in italics. 

el-Farra, a celebrated grammarian who lived during the 
reign of el-Mamun, the seventh Khalifah of the Bcnu-'Abbas, 
dynasty, and died at the age of sixty-three, A.H. 207 (a.d. 822-3^, 
when dictating a complete commentary on a treatise on the 
Kuran which he had written, employed no less than a hundred 
leaves upon the words " el-Hamd" alone. 



'ilAm-en-nAs. 



Book of Manifestation (of His commands) ; and related 
to him histories of the past and of things to come 
(in this and the next world as well) ; and taught him 
what was and what will be until the Day of Judgment. 
We praise Him for having appointed us His people. 
And we thank Him for His gifts and His grace. 
And we bear witness that there is no god but God. 
He is one. He hath no companion. Behold! of His 
goodness He hath vouchsafed to us knowledge of the 
state of those who have preceded us among nations. 
And He will not raise His mantle (of protection) 
from over us, even though our footsteps fail us. 
And He made us a people just, and above others, 
and testified unto us thereof in the great and 
honoured Book. And thus spake the Most High : 
"Ye are the blessedest of people that hath appeared 
among mankind. Ye shall exhort with kindness 
and forbid from iniquity." And virtue appeareth 
through that which He hath made excellent by it, 
and glorified. 

And we bear witness that our lord and our prophet 
Muhammad is His servant and His messenger, who 
(Muhammad) said : " My Lord instructed me, and 
therefore gave me the best instruction." And he is 



AUTHOR'S PREFACE. 



lord over all the prophets, and before them all. May 
God bless and grant salvation to him* and his family 
and his associates ! f 

To proceed : There are the words of the poor and 
feeble slave, endowed all his life with weaknesses 
and deficiencies, and much error and many sins — 

* This formula, Sail a Alldhu 'alaihi wa-sdllama, is always 
used by Muslims after naming the Prophet. The expression is 
not easy to translate idiomatically. It means literally, " May 
God look with favour upon him, and grant him salvation." 
Either the first or last verb, but more especially the last, is like 
" God save (the Queen).'' In a somewhat similar formula, 
u Salawdtu 'Idhi'alaihi wa-saldmdhu" the first word is equiva- 
lent to Mercy, and the last to Salvation, or Eternal Peace ; and 
the whole means, " May the mercy of God be upon him, and 
His salvation." Perhaps the first-mentioned phrase may be 
rightly translated, " May God grant him grace and salvation." 
Redhouse has it : " May God grant him eternal peace," i. e., 
salvation. But there is a double meaning in the formula to the 
sense of a Muslim. The verbs being in the past tense, the 
phrase would abstractedly mean, " God has blest and granted 
to him salvation." But a Muhammadan whilst uttering the 
formula must also inwardly pray that God will continue to bless 
and grant him His grace. 

f The word suMbah, "friends," also means "companions" 
or " associates," and when applied to followers of the Prophet, 
signifies those who were personally acquainted with him, and 
those only. Their names to the number of 7,500 are given in 
the 'Usd-el-Ghdbah fi Mdarafat es-Suliabali by Ibii-el-Athir, 
5 vols, large 8vo, Cairo, A.H. 1280 (a.D. 1863). Ibn-cl-Athlr died 
A.H. 630 (a.d. 1233). 



'ILAM-EN-NAS. 



Muhammad, who is known as Diyab-el-Itlidy, from 
the region of el-Minyeh-el-Khasibiyyeh.* 

Some of the pious brethren whom it would be im- 
possible for me to refuse, have asked me to collect 
for them accounts of events which occurred during 
the times of the early Khalifahs of the Benu-'Omeyyah 
and the Benu-'Abbas. And I consented to do this, 
though knowing myself to be unequal to it ; for verily 
it is said : Obedience is better than Politeness. 

And I called my work, Warnings for Men, or 'Ildm- 
en-Nds y on account of what befell the el-Bardmakah at 
the hands of the Benu-'Abbas.f 

And I have begun my subject with the Commander 

* A town so called after el-Khasib-ibn- Abd-el-Hamid, who 
was the collector of the revenues of Egypt for Ha?-un-er-RasMd. 
It is in Upper Egypt in lat. 28 5' N., on the west bank of the 
Nile. 

f I have not in this volume reached the point here alluded to. 
The el-Baramakah were one of the most illustrious families of 
the East, being originally descended, according to some authors, 
from the ancient kings of Persia. The uncertainty of human 
happiness is the moral which the author in alluding to them 
evidently intends to point. For during the reign of Hanin-er- 
Rashid, A.H. 171 to 193 (a.d. 787 to 808), the whole family fell 
under the Khalifah's displeasure ; and from the topmost pinnacle 
of wealth, consideration, and power, descended to the lowest 
depths of poverty and misery. Different reasons are assigned for 
the change in er-Rashid's feelings towards these great men, into 
which it is useless now to enter. But I may remark that after 



AUTHOR'S PREFACE. 



of the Faithful, 'Omar-ibn-el-Khattab [may God be 
satisfied of him],* in whom, and in the mention of 
whom, I, the author, am blest. 

this illustrious family had been abandoned by fortune, the 
people had a more lively sense than ever of the important ser- 
vices the members of it had rendered them. Their exalted 
merit and excellent qualities then appeared in a stronger light 
than even when they were in the zenith of their power, and in 
after ages they found as many historians to celebrate their 
virtues as did the greatest conquerors and most powerful princes 
of the East. 

* This formula is used after mentioning the names of the first 
Khalifahs, and of the Associates of the Prophet, and of the 
disciples of Christ. It is more honourable than the formula 
" May God have pity upon him," which is used for doctors of 
the law and other persons of note. " May God bless and 
grant salvation to him," is used only for the Prophet. I may 
remark here, once for all, that these formulae are always used, but 
they cause such awkwardness in breaking the sentence, that I 
have in almost every case omitted them. Even Muslims abbre- 
viate them to the utmost . 



'ilAm-en-nAs. 



ANECDOTE OF 'OMAR'S JUSTICE. 

TRANSLATOR'S PREFATORY NOTE. 

'Omar-ibn-el-Khattab was the second Khalifah of the Rashid * 
dynasty, and traced connection with the Prophet through 
Ka'ab the son of Luwa, from whom the Prophet was 
descended in the eighth generation. 'Omar was born 
thirteen years after the Prophet, and was the fortieth person 
who professed el-Islam, which profession greatly increased 
the spread of the true faith. Muslims affirm that his con- 
version was a miracle wrought in answer to the Prophet's 
prayer. 'Omar-ibn-el-Khattab and Amr-abi-Jahl were two 
of the Prophet's bitterest enemies, and were of high estate 
and greatly esteemed amongst the Arabs. The Prophet, 
therefore, knowing that the conversion of either of them 
would much aid the progress of el- 1 slam, prayed that God 
would cause one of them to profess. And in answer to 
this prayer 'Omar-ibn-el-Khattab became a true believer, 
but Amr-abi-Jahl died an infidel. Hafsah, 'Omar's 
daughter, was one of the Prophet's wives. 'Omar suc- 
ceeded Abu-Bekr in the Khalifate A.H. 13. He was mur- 
dered by a Persian of the Magian religion named Abi- 

* Rashid means taking a right course, holding a right belief, 
orthodox. It is an appellative specially applied to the four first 
Khalifahs, Abu-Bekr, 'Omar, 'Othman, and 'Aly ; but also ap- 
plicable to other Imams who followed the same course as those 
four. 



ANECDOTE OF 'OMAR'S JUSTICE. 



Luluah el-Fayruz, who was a slave belonging to el-Mughirah- 
ibn-Shuabah, in A.H. 23, aged 63 years. He was buried 
at el-Medinah, in the same building as the Prophet and his 
first successor Abu-Bekr. 

TT is related of 'Omar that on his return from 
"*- Damascus to el-Medinah, he withdrew himself 
from the public in order to study more minutely the 
circumstances of his subjects. Happening to pass by 
the hovel of an old woman, and turning towards her, 
she addressed him, saying, " And what is 'Omar 
doing ?" 

" He has returned from Damascus in safety," was 
his reply. Whereupon she exclaimed, " Has the 
fellow, indeed ? May he obtain no recompense from 
God on my account !" 

" And wherefore ?" asked 'Omar. 

" Because," she replied, " since he has held rule 
over the Muslims he has never given me one dinar ; 
no, nor even a dirhem." * 

* " The dinar of the Arabs was a perpetuation of the golden 
solidus of Constantine, which appears to have borne the name of 
denarius in the eastern provinces, and it preserved for many 
hundred years the weight and intrinsic value of the Roman coin, 
though in the fourteenth century the dinar of Egypt and Syria 
had certainly fallen below this. The dirhem more vaguely repre- 
sented the drachma, or rather the Roman (silver) denarius, to 



'ILAM-EN-NAS. 



" But," said he, " how is it possible for 'Omar to 
know anything of your condition ; and you living in 
such a place as this ?" 

" The Lord be praised !" she cried. " By Allah ! I 
could not have supposed that a ruler over men ex- 
isted, who was in ignorance of anything that occurred 
between the east and the west of his dominions." 

Then 'Omar wept, and said inwardly, " O 'Omar ! 
every one is better acquainted with the Divine law 
than thou, even old women. Alas, O 'Omar !" Then 
he said to her, " O handmaid of Allah ! for how much 
will you sell me the injustice you have received from 
'Omar ? For I would redeem him from hell-fire." 

" Do not mock me," she cried, " as God may have 
mercy upon you." 

which the former name was applied in the Greek provinces." 
(See Castiglione, Monete Cufiche, lxi. seqq.) 

In these pages I have not attempted to render the sums men- 
tioned, in even approximate sums of English money ; and for 
this reason : according to the period and the place, the worth of 
the dinar varied between 9s. 6d. and 14s. iod. And in like 
manner the dirhems were at different times and places valued 
at from ten to twenty-five to the dinar. Those who are curious 
will, however, find an interesting note upon this subject in the 
second volume of Col. Yule's Cathay, and the Way thither, from 
which work I took the extract given above. 

The oldest gold dinars are of A.H. 91 and 92. The following is 



ANECDOTE OF 'OMAR'S JUSTICE. 



" I am not mocking you," said 'Omar. And he did 
not leave her until he had bought her injustice for 
nve-and-twenty dinars. 

Now whilst he was thus occupied, behold ! 'Aly 
the son of Abu-Talib,* and 'Abd-Allah the son of 

a description of the oldest dinar I have seen. It was struck in 
A.H. 96 (a.d. 714-15), during the Khalifate of el-Walid-ibn-'Abd- 
el-Malik, the sixth of the Benu-'Omeyyah Khalifahs : — 

INSCRIPTIONS. 

'(Area) There is no God but God. He is one. He hath no 
partner. (Negation of the Trinity.) 

(Circle) Muhammad is the Apostle of God, Who hath sent 
him with the true Guidance and Religion, that 
he should manifest it above all other religions. 

'(Area) God is one. God is eternal. He neither begets 
(negation of Christ being the Son of God) nor 
is begotten. (Negation of Christ being God.) 

(Circle) In the name of God. This dinar was struck (in the) 
year 96. 

* 'Aly, the son of Abu-Talib, became in after-years the fourth 
Khalifah of the Rashid dynasty. His father, Abu-Talib, was 
the Prophet's paternal uncle ; and he ('Aly) married Fatimah- 
ez-Zahrah, the Prophet's daughter. He was born thirty years 
after the Prophet, and professed el-Islam two days afterlhe Pro- 
phet received his mission, being the first who did so after Kha- 
dijah daughter of Khuilid, the Prophet's wife. 'Aly was the 
father of Hasan and Husein, and succeeded 'Othman-ibn-'Affan 
in a.h. 35 (a.d. 656). He was murdered by 'Abd-er-Rahman, 
ibn-Mulgam, el-Murady, in A.H. 40, aged 63 years, after a reign 
of four years and nine months. He was buried at cl-Kufah, and 
his grave is famous. To this day it is visited b\ the pious. 



10 'ILAM-EN-NAS. 



Mas'ud,* arrived at the place, and cried, " Peace be 
upon thee, O Commander of the Faithful!" Upon 
hearing which the old woman smote her head with 
her hand, and exclaimed, " Alas ! what a misfortune ! 
I have insulted the Commander of the Faithful to his 
face." But 'Omar said to her, "You have done no 
wrong. May God have mercy upon you ! " And then 
he asked for a piece of parchment, that he might 
write upon it ; but as none could be found, he cut 
off a piece of his shirt, and wrote upon it, " In the 
name of God, the Compassionate, the Merciful : 

* ; Abd-Allah-ibn-Mas'ud was one of the first to profess 
el-Islam, and was amongst those who fled into Egypt from the 
persecution of the Kuraish. He was a learned man, and cele- 
brated amongst the Associates, to whom he was known as Sahib 
es Sawdd wa 's Siwdk (lord of blackness and toothsticks), the 
former probably because he was lord or proprietor of the rural 
districts (called Sawdd) of el-Kufah, to which place he belonged ; 
and the latter because he may have possessed a district or 
plantation of a certain tree called Ardk, from the branches and 
roots of which the Siwdk or Miswdk (toothstick) is made. 
Sawadi means belonging to the Sawdd (or cultivated plains) of 
'Irak. This region was so called because the Arabs of the 
desert, when they first saw the verdure of the ' trees, exclaimed, 
" What is that sawdd (dark thing) ? " and this ever afterwards 
continued to be its name. 'Abd-Allah died a.h. 23 (a.d. 653), 
at el-Medinah, aged between 60 and 70 years, and was buried 
there in the cemetery called el-Bakiya, in the reign of 'Othman- 
ibn-'Affan, the third of the er-Rashid Khalifahs. 



ANECDOTE OF 'OMAR'S JUSTICE. 



this is what 'Omar has purchased from Such-an- 
one — The injustice which she has suffered from the 
time he began to reign over the Khalifate, to such 
and such a day, for five-and-twenty dinars out of 
what she may claim from him on his appearance at 
the Resurrection before God Almighty — and 'Omar 
is exempted from it.* Witnesses to this — 'Aly, and 
the son of Mas'ud." 

Then 'Omar gave the writing to his son, and said, 
" When I am dead, lay this in my winding-sheet, that 
I may appear with it when I rise in the presence of 
my Lord.f 

* Attention to the affairs of the poor, and almsgiving, are 
amongst the first principles of Muhammadism. But the old 
woman condoned the injustice she had experienced by receiving 
compensation for it at the time. 

f The circumstance related in the above anecdote would 
seem to have occurred on the return of 'Omar to el-Medinah 
after the reduction of Jerusalem in the 16th year of the Hijrah. 
After several conferences between the patriarch of that place 
and the Muslim general, it was finally agreed that the city 
should be surrendered to the Arabs on condition that the inhabit- 
ants should receive from the Khalifah's own hands the articles 
of their security and protection. On receiving tidings of which, 
'Omar therefore set out from el-Medinah, attended by a nume- 
rous retinue. He rode upon a red camel, and carried with him 
two sacks — one of which contained his provision, consisting of 
barley, rice, or wheat, sodden and unhusked, and the other 
fruits. Before him he carried a leathern bottle to contain 



'ILAM-EN-NAS. 



water, and behind him a wooden platter, out of which every- 
one of his fellow-travellers, without distinction, ate with him. 
His clothes, according to Theophanes, were made of camel's 
hair, and were in a very ragged and tattered condition. The 
same author relates that when 'Omar entered the Church of the 
Resurrection at Jerusalem, he appeared in such sordid and 
filthy attire as gave great offence to the patriarch Sophronius, 
who with much difficulty prevailed upon him to put on some 
clean clothes till his own foul rags were washed. After the 
reduction of Jerusalem, and whilst the Muslim general was 
besieging Antioch, one 'Omar-ibn-Rafa'a, who had been taken 
captive by the Greeks, embraced Christianity, and was after 
his baptism received with great kindness both by the bishops 
and the Emperor Heraclius himself. The latter questioned him 
concerning the Khalifah, and desired to know what could induce 
him to appear in such mean attire, so different from that of other 
princes, when he had taken so much wealth from the Christians. 
" The consideration of the other world, and the fear of God," 
replied 'Omar. When further asked what sort of a palace the 
Khalifah had, " One of mud," he answered. " Who are his 
attendants ? " asked the Emperor. " Beggars and poor people." 
" What tapestry does he sit upon ? " " Justice and equity." 
" What is his throne ? " " Abstinence and certain knowledge." 
"What is his treasure?" "Trust in God." "Who are his 
guards ? " " The stoutest of the Unitarians. And knowest 
thou not, O king ! " continued 'Omar, " that some have said to 
him, O 'Omar ! thou possessest the treasures of the Caesars ; 
kings and great men are also subdued unto thee ; why, therefore 
puttest thou not on rich garments ? To whom he made 
answer, Ye seek the outward world, but I the favour of Him 
who is Lord both of that and the other." 



THE YOUNG BEDAWY, ETC. 



THE YOUNG BEDAWY WHO FULFILLED 
HIS PROMISE. 

QHARAF-ED-DIN-HUSEIN, the son of Riyan, 
^-^ relates : " Marvellous are the anecdotes which 
I collected, and wonderful are my reminiscences 
of the excellent things which I noted down from 
one who was present at the Council and heard the 
words of 'Omar-ibn-el-Khattab, the Khalifah of el- 
Islam." 

He stated that one day whilst the Imam was sitting 
in council with some of the chief of the Associates, 
and others to whom he referred for judgment and 
advice, and whilst he was giving his decisions in 
causes, and issuing his commands among his subjects, 
a young man of comely appearance and in clean 
attire, appeared, in the grasp of two other young men, 
also well-favoured and well-dressed, who dragged and 
pulled him until they brought him in, and placed him 



H 'ILAM-EN-NAS. 



before the Amir-el-Mumanin. And when they thus 
stood in his presence the Amir looked at the two 
young men and at the other, and then commanded 
them to take their hands off him. Upon this they 
drew near and said : " O Commander of the Faithful ! 
we are brethren, sons of the same mother and father, 
and are accustomed to speak strictly the truth. Our 
father was a sheikh advanced in years, excellent in 
administration, respected among his tribes, free from 
vice, known by his virtues. When we were children 
he educated us ; when we grew older he treated us 
with consideration, and amassed for us a large inherit- 
ance. As it is said: 

Had there lived amongst men one other father like our 

father, 
The world would have grown rich in virtues. 

This morning he went out into his garden to enjoy 
himself amongst the trees, and while he there gathered 
the ripe fruits this youth killed him and turned from 
the way of righteousness. And we ask from you the 
retaliatory retribution for his crime,* and the decree 

* Wilful murder, though one of the most enormous crimes 
that can be committed, is yet allowed to be compounded for, on 



THE YOUNG BED A IVY, ETC. 15 

for the same according to that which God has revealed 
to you." (i.e., in the Kuran.) 

The historian then relates that 'Omar looked upon 
the young man and said to him : " Verily you have 
heard. What is your answer ? " 

And at this the youth's heart was calm and void of 
apprehension. Truly he flung off the garment of fear, 
and cast aside the mantle of trepidation. Then he 
smiled like a pearl,* and speaking with a most elo- 
quent tongue, saluted the Prince in beautiful language. 
Then he went on, saying : " O Commander of the 



payment of a fine to the family of the deceased, and freeing a 
Muslim from captivity. The next of kin, however— or, in the 
language of the Bible, "the revenger of blood"— has the option 
of accepting or refusing such satisfaction, and may insist on 
having the murderer delivered into his hands to be put to death. 
Manslaughter must be redeemed by fine, and the freeing of a 
captive ; which atonement if a man be unable to make, he must 
fast two months together by way of penance. The fine for a 
man's blood is set down in the Sunnah, or Traditions of the 
Prophet, at a hundred camels, to be distributed amongst the 
relations of the deceased. If the person slain be a Muslim of 
a nation or party at enmity or not in confederacy with those of 
the slayer, the redemption of a captive is declared a sufficient 
penalty. 

* That is, he opened his mouth slightly to laugh, and ex- 
posed white teeth like pearls. I may mention here that the 
people of the East have always been intense admirers ot the 



16 'ILAM-EN-NAS. 



Faithful ! by Allah ! they have well recollected 
in making their plaint ; and have spoken truly 
in what they have said ; and have made known 
that which took place ; and have described that 
which occurred. And I will now recount my 
story before you, and judgment thereupon rests 
with you. 

" Know, O Commander of the Faithful ! that I am 
an Arab of the Arabs.* I was reared in the dwell- 
ings of the desert, and years of misfortune darkened 
my life. So I came to the outskirts of this city with 
my household, and my goods, and my children. I 
followed one of its roads which led me between 
gardens, having with me she-camels, beloved by me, 
dear to me; and amongst them a he-camel of noble 
race, the sire of a large progeny, of beautiful form, an 
excellent breeder, who walked in their midst like a 

beauty of youth — and which is in truth the kind of beauty that 
most appeals to a pure heart. Even in the streets of Cairo one 
may see a mother or other relative take up a little child, and 
exclaim, " O thy youth ! O thy youth I" (Yd shabdbak ! yd 
shabdbak /) 

* That is, an Arab of Arab descent, and not musfardb— 
that is, made an Arab by lapse of time, and birth in 
Arabia, though the original progenitor was not of Arabia. 
(See Note *, p. 79.) 



THE YOUNG BEDAWY, ETC. 17 

crowned monarch. One of the she-camels approached 
a garden over the wall of which trees were visible that 
she could reach with her lips. So I drove her away 
from that garden, when lo ! an old man appeared, 
panting with rage. And mounting on the wall he 
presented himself, carrying in his right hand a stone, 
and raving like a furious lion. Then he struck the 
he-camel with the stone, and killed him — it fell on a 
fatal spot. But when I saw the camel fall on his 
side and roll over, live coals of rage were kindled 
within me. I seized the very same stone and 
struck the sheikh with it, and that was the cause 
of his end. He met evil in his turn, and the man 
was slain by that with which he slew. After that 
he had cried a great cry, and had screamed a 
terrible scream for help, I hastened from the spot. 
But haste was of no avail against these two young 
men. They laid hold of me and brought me here 
as you see me." 

Then said 'Omar : " Behold ! you have confessed 
the crime you have committed, and your acquittal is 
impossible, and retaliation is imperative, and there is 
now no refuge." 

Then said the young man : " I obey that which 



'ILAM-EN-NAS. 



has been decreed by the Imam, and am satisfied with 
what the law of el-Islam ordains. But I have a little 
brother whose aged father before his decease left ex- 
clusively to him a great deal of wealth and much gold. 
And on his death-bed the old man brought him into 
my presence, and committed his affairs to me, and 
said, ' This is in your keeping for your brother ; 
take it and guard it zealously.' And upon that I 
made choice of a spot for burying it, and placed it 
there. And no one knows of it except myself, and 
if you order my immediate execution the gold will 
be lost, and you will have been the cause, and the 
child will demand his reckoning from you on the 
day when God shall judge between His creatures. 
But if you will grant me a delay of three days, 
I shall have nominated some one to take charge of 
the boy's affairs, and will return obedient to the 
rein. And I know one who will guarantee these my 
words." 

Then 'Omar lowered his eyes and was silent. 
Presently he looked at those who were near, and 
asked, " Who will stand surety for him, and for his 
return to this place ? " Then the young man studied 
the countenances of the spectators of the Council, and 



THE YOUNG BED A IVY, ETC. 



pointed towards Abu-Zarr,* amongst those who were 
present, and said, " This one will answer for me, and 
will become my surety." 

Said 'Omar : " O Abu-Zarr ! wilt thou become 
surety for these words ? " 

He replied: "Yes, I will be answerable for him 
for three days." 

And the two young men, the accusers, were satisfied 
with the suretyship of Abu-Zarr, and granted the 
delay determined upon. 

But when the time had expired, and the hour was 
at hand, if not already past, they again presented 
themselves at the Council of 'Omar, who was seated, 
with the Associates around him, like stars around the 
moon. Abu-Zarr was also present, and the accused 
alone was absent. 

Then said the two young men : " Where is the 
culprit, O Abu-Zarr ? How shall he who has fled 
return ? Thou shalt not quit this place without 
redeeming thy pledge." 

Then said Abu-Zarr : " By the truth of the Omni- 
scient King ! when the whole of the three days shall 

* Abu-Zarr, cl-C.hifury, one of the chief of the Associates of 
the Prophet. 



•20 "ILAM-EN-NAS. 



have elapsed, if the young man does not appear, I 
will redeem my pledge and resign myself, so help me 
God ! " 

Then said 'Omar : " By Allah ! if the young man 
delays, I will surely execute upon Abu-Zarr what the 
law of el-Islam ordains." 

At these words tears fell from the eyes of the spec- 
tators, and sighs for Abu-Zarr broke from all who 
were present ; and great was the sorrow, and deep the 
regret. 

Then some of the chief of the Associates suggested 
to the two young men to take the price of blood, and 
so obtain the praise bestowed upon those who are 
merciful. But they would none of it, and refused 
everything excepting vengeance for him who had 
been slain. 

And while the people were swaying to and fro 
with grief at what was passing, and commiserating 
Abu-Zarr, lo ! the young man approached, and stood 
before the Imam, whom he saluted with a perfect 
salutation. And his countenance was radiant as the 
rising sun, and shone with sweat. And he cried, 
" Behold ! I made over the boy to the care of his 
mother's brethren, and acquainted them with the 



THE YOUNG B EDA IVY, ETC. 



secret of his condition, and discovered to them the 
place of his property. Then I hastened here, in the 
heat of the sun, to fulfil the obligation of a true-born 
man." 

And the people marvelled at his honesty and 
fidelity, and at his intrepidity in meeting death. But 
he said, " He who acted perfidiously was not par- 
doned by the man who had him in his power. But 
upon the one who was faithful the avenger had pity, 
and pardoned him. And I was also certain that 
when death presented itself, there was no guarding 
against it by flight. And let it not be said, Fidelity 
has gone from among men." 

Then said Abu-Zarr, " By Allah ! O Amir-el- 
Mumanin ! of a truth I stood surety for this young 
man, though I neither knew to what people he 
belonged, nor had seen him before that day. But he 
looked towards me only amongst those who were 
present, and turned towards me, and said, ' This one 
will be surety for me.' And it did not seem right 
to refuse him ; and humanity forbad that his hopes 
should be frustrated when Jhere was no harm in 
consenting to his wish, lest it should be said, Good- 
ness has gone from among men." 



'ILAM-EN-NAS. 



Thereupon said the two young men : " O, Amir- 
el-Mumanin ! verily we give our father's blood to 
this young man, that his trouble be changed into 
gladness — lest it should be said, Benevolence has 
gone from among men." 

Then the Imam rejoiced that the young man had 

received pardon, and at his truth and fidelity. And 

he declared the humanity of Abu-Zarr to be greater 

than that of any of the Associates seated with him. 

And he approved the benevolent intention of the 

two young men, and praised them in the warmest 

terms. And he quoted this couplet : 

He who doth good shall not want for his rewards ; 
That which he hath done will be forgotten by neither God 
nor men. 

Then he proposed to them that he should pay the 

price of their father's blood out of the Treasury.* 

* Bait-el-Mdl el Muslimin: a treasury into which was paid — a 
fifth part of the spoils of war — the remainder of the wealth of one 
dying without heirs and leaving no will, after payment had been 
made of his debts — tribute levied on conquered countries — duties 
imposed upon foreign merchants — and taxes claimed from foreign 
settlers in Muhammadan cities. From it were paid — soldiers — 
men of learning — those who committed the Kuran to memory — 
the descendants of holy men — the expenses of fortifications, 
bridge-building, and the materials of war — poor and needy per- 
sons, and destitute orphans — and the funeral expenses of paupers. 
Such was the Bait-el-Mal in the palmy days of el-IsMm. 



THE YOUNG BEDAWY, ETC. 23 

But they said, " Surely we have pardoned desiring to 
please God the Merciful ; and he who proposes this 
to himself must carry out his benevolence neither 
dishonourably nor injuriously." 

The historian adds : "So I inscribed this in the 
collection of Marvellous Tales, and inserted it in the 
1 Accounts of Wonders.' " 



24 'ilAm.en-nAs. 



THE PROFESSION OF EL-ISLAM BY THE 
PERSIAN PRINCE HURMUZAN. 

TRANSLATOR'S PREFATORY NOTE. 

According to most Oriental authors, the 15th year of the 
Hijrah was rendered famous by the battle of el-Kadisiyyah, 
(so called from a city of that name bordering upon the 
deserts of 'Irak), wherein the Persians were signally defeated 
by the Arabs, and in consequence of which their capital 
city, and the greatest part of their dominions, fell into the 
hands of the latter. Hurmuzan, a noble Persian who had 
possessed himself of Khuzestan, after this complete defeat 
surrendered that province to the Khalifah, and at his 
request embraced Muhammadism in the manner related 
below. Hurmuzan's dominions lay, says D'Herbelot, fifty 
leagues from el-Wasit, on the Tigris, and eighty leagues 
from Isfahan. 

T T URMUZAN was brought bound as a prisoner 
into the presence of the Commander of the 
Faithful, 'Omar ibn-el-Khattab, who called upon him 
to profess el-Islam. Upon his refusal so to do, 'Omar 
gave the order for his execution. But he cried, "O 
Commander of the Faithful ! before you kill me give 
me a draught of water, and do not slay me parched 



HURMUZAN S PROFESSION OF EL-ISLAM. 25 

with thirst." So 'Omar ordered some water for him, 
and so soon as Hurmuzan had the goblet in his hand 
he asked, "Am I safe until I shall have drank it?" 
To which 'Omar replied, "Yes; safety is yours for 
that time." Then Hurmuzan flung the vessel away 
from him, and spilt the water, and cried, " Your pro- 
mise, O Commander of the Faithful!" So 'Omar 
said to the executioner, " Leave him, whilst I find out 
what is to be done with him." 

And when the sword was removed from over him, 
Hurmuzan exclaimed, " I testify that there is no 
God but God, and that Muhammad is the prophet 

of God ! " 

Then said 'Omar, " Verily thou hast professed the 

best form of Muhammadan faith. What caused thy 

delay in doing it ?" 

" I feared," he replied, " that it might be reported I 

had professed el-Islam through dread of the sword." 
" Of a truth, thou art wise in judgment," said 

'Omar, " and art worthy of the dominion thou hadst." 

And after that time 'Omar consulted him about the 

going forth of his armies into Persia, and acted 

according to his advice. 



26 'ilAm-en-nAs. 



THE APOSTACY OF JABALAH SON OF 
EL-AIHAM. 

A ND now comes a somewhat similar story in so far 
** as it regards obtaining safety by a trick. It was 
told by 'Abd-el-Malik, son of Badrun, the commentator 
upon the Kastdah of 'Abd-el-Majid, son of 'Abdun, 
and relates to what befell Jabalah,* son of el-Aiham, 
when he struck the Fazary in the face for treading 
upon his Rida.f 'Omar having said to him, " Let the 

* Jabalah was the last chief of the Christian tribe of the 
Benu-Ghassan, which must have had its dwellings to the east 
and north of the Lake Tiberias . Their ancestor was Jafnah 
bin-'Amr, bin-Thalabah, bin-'Amr, bin-Muzaikiyah (of the tribe 
of Azd) bin-Ghauth, bin-Nabt, bin-Malik, bin-Udad, bin-Zeid, 
bin-Kahlan, bin-Saba (also called 'Abd-esh-Shems), bin-Yash- 
jub, bin-Yadrab, bin-Kahtan (supposed to be the same as the 
Joktan of our Scripture). The Ghassan section of the tribe of 
Azd left el-Ye'men on occasion of the S ail-el- Arim, or flood of 
Arim, at Mareb, and migrated to the Syrian desert, wherein 
they settled near a stream called Ghassan, whence their sub- 
sequent name. Abu'l-Feda's Mukhtasarfi Akhbar-el-Bdshar. 
— Abridgment of the History of Mankind. 

t The Rida was a piece of stuff, usually cotton, resembling it 



THE A POST AC Y OF JABALAH. 27 

man retaliate upon you," or words to that effect, 
Jabalah asked, "And are we upon an equality in this 
matter ?" To which 'Omar replied, " Certainly ; the 
law of el-Islam is the same for both of you." Then 
Jabalah said, " Let me wait until to-morrow." And 
when day dawned he went off to Caesar, Emperor of 
Rome, and apostatized. Afterwards he repented, and 
composed these lines : — 

A Prince has apostatized by reason of a blow ! 

But had I pardoned it, what were the harm ? 

Obstinacy and pride have hindered me, 

And on its account I bartered true vision for one-eyedness. 

Would that my mother had never borne me ! and would that I 

Had hearkened to the words which 'Omar spake ! 

is said the herdni, worn at the present day by pilgrims on 
passing within certain limits of the holy towns of Mekkah and 
el-Medinah. This piece of stuff, in the form of a long white 
cotton (or sometimes woollen) shawl, is wound about the upper 
part of the body. Another white piece of stuff, called the Izar, 
is worn round the waist. The shoulder-piece might in Jibalah's 
days have been broader than is now worn. I find this anecdote 
shortly related in Modern Universal History (London, a.d. 
1766). It is there stated that Jabalah and the men of his tribe 
having embraced el- 1 slam, performed the pilgrimage to 
Mekkah. And whilst walking in procession round the Kaabah, 
a man of the tribe of Fazareh accidentally trod'upon Jdbalah's 
vest, whereby it fell from his shoulders ; upon which, though the 
man swore he did not mean to affront him, Jabalah struck him, 
broke his nose, and beat out four of his front teeth. 



28 'ILAM-EN-NAS. 



Would that I were herding camels in Kafrah,* 
Or were a slave to the Rabia or Mudhar !f 
Would that I had in Syria the scantiest portion, 
Dwelling among my people, tho' deaf and sightless. $ 

And when Jabalah-ibn-el-Aiham had returned to 
Christianity, he became a follower of Heraclius, lord 
of Constantinople, who allotted to him lands and 
money ; and so he remained according to the will of 
God. And some time after this, 'Omar sent a mes- 
senger to Caesar (Heraclius) to give him his choice of 
professing el-Islam, or of paying the capitation tax. § 



* Kafrah means in the abstract a barren valley, but it is pro- 
bable that Jabalah here alludes to some known place connected 
with Ghassan on the confines of Syria. 

f Arab tribes of the 'Adnaniyeh. Mudhar was the earliest 
well-ascertained ancestor of the Prophet. 

% All this sentiment refers to his position in Syria before the 
Christians conquered it. And for the sake of his former home 
he wishes that he had, after becoming a Muslim, remained one 
instead of returning to Christianity. At the battle of Yermuk, 
which decided the fate of Syria (a.h. 15, A.D. 636), Jabalah at 
the head of his Christian Arabs fought for Heraclius, and it 
was after the signal defeat of the Greeks in this battle that 
Jabalah became a Muslim. Yermuk is the name of a river (in 
Latin Hieromax, and in Greek vepwovKa), five or six miles east 
of the south end of Lake Tiberias. 

§ In the infancy of Muhammadism, all the enemies of that 
religion taken in battle were doomed to death without mercy. 
But when that religion was firmly established, this sentence was 



THE A PO STACY OF JABALAH. 29 

And when the messenger was about to return, 
Heraclius asked him : " Have you seen your paternal 
cousin who is with us ? I mean, Jabalah who came 
here wishing to rejoin our religion ? " 

"No," replied the messenger. 

" Then go and see him," said Heraclius, J* and 
afterwards come to me, and I will give you an answer 
to your letter." 

The messenger relates : So I went to the house 
of Jabalah, and behold ! about it were household 
officers, and janitors, and splendour, and a great con- 
course like that around the door of Heraclius. And 
I did not cease begging with all courteousness for 
permission to enter until leave was granted me. 
Then I went in to him, and I found him with a light- 
deemed too severe. So afterwards the Muhammadans, on de- 
claring war against a people of a different faith, gave them choice 
of three courses : to embrace Muhammadism ; to submit and 
consider themselves as subjects of the Khalifah, and pay an 
annual tribute and the usual capitation tax of four dinars a 
head, in which case they were allowed to profess their own 
religion, provided it was not gross idolatry ; or, thirdly, to 
decide the quarrel by the sword. If it was decided to fight, and 
the Muslims prevailed, the conquered women and children 
became absolute slaves, and the men were either slain or other- 
wise disposed of according to the will of the Khalifah, unless 
they professed el- Islam. 



30 'jlAm-en-nAs. 



coloured beard and with long moustaches, though my 
recollection of him was with a black beard and head. 
So I did not at once recognize him ; but lo ! he verily 
called for gold-dust, and sprinkled it upon his beard 
until it became red. And he was seated upon a chair of 
state of polished silver, on the legs of which were four 
lions of gold. And when he recognized me, he placed 
me with himself upon the seat. And he began asking 
me about the Muslims. So I gave him good news of 
them, and said : " Of a truth they have increased much 
beyond what you remember them:" Then he said : 
"And how did you leave 'Omar-ibn-el-Khattab ? " 
I replied, "In excellent case." And I saw anguish in 
his face when I spoke of 'Omar's health. 

Then I descended from the chair ; whereupon 
he asked, "Why do you refuse the honour with 
which we would honour you ? " I replied, " Because 
the Messenger of God (may God bless and grant 
salvation to him !) has prohibited us from this." And 
he said, " Yes. He has prohibited it. May God bless 
and grant salvation to him. But nevertheless your 
heart is pure, and do not think of what you have been 
sitting on." And when I heard him saying, " May 
God bless and grant salvation to him," I yearned 



THE APOSTACY OF JABALAH. 31 

over him, and said to him, " unhappy Jabalah ! 
will you not return to the Faith ? for you certainly 
had knowledge of the law el-Islam and the excel- 
lence thereof." 

Then he cried, "How can I return after what I have 
done ? " 

I replied, "You certainly can return, for verily a 
man of Fazareh did more than you have done. He 
apostatized from the true faith, and fought against 
the Muslims with the sword. Afterwards he returned 
to el-Islam and was received ; and I left him at el- 
Medinah a Muslim." 

And I only told him that he who did this deed was 
of Fazareh, and that he fought against the Muslims 
with the sword, and apostatized, and returned to el- 
Islam, because the man upon whose account Jabalah 
apostatized when he had struck him, and 'Omar 
wished the latter to retaliate, was also a Fazary. 
And I added, " It is even easier for you to return 
to el-Islam, for you have not fought against the 
Muslims with the sword as did he." 

Then he said : " I should like to hear more about 
this. If you would assure me that 'Omar would give 
me his daughter in marriage, and would appoint me 



32 'ilAm-en-nAs. 



to succeed him in the government, I would return to 
el-Islam." 

So I promised him the marriage, but I could not 
promise him the succession to the government. 

And after we had been thus talking for a while, he 
motioned to a servant standing near him, who went 
out quickly, and lo ! a train of servants came in bear- 
ing boxes containing refreshments. These were set 
down, and tables of gold and platters of silver were 
laid out. And Jabalah said to me, " Eat." But I 
drew back my hand, and said, "The messenger of 
God has prohibited from eating off vessels of gold 
and silver." He said, "Yes. He has prohibited. 
May God bless and grant salvation to him. There- 
fore let your heart be pure, and eat off whatever you 
like." So he ate off gold, while I ate off Khalanj.* 
And after we had done eating, he called for lavers 
of gold and ewers of silver. And he washed his 
hands in the gold, but I washed mine in yellow brass. 

Presently he made a sign to a servant in front of 
him, who went out quickly. And soon I heard a 
slight noise, and lo ! a train of servants appeared 

* The name of a certain kind of wood of which bowls are 
made, or other vessels of wood, having variegated streaks. 



THE APOSTACY OF jABALAH. 33 

carrying chairs encrusted with precious stones. And 
these they placed, ten on his right hand, and ten on 
his left. Then came slave-girls wearing coronets of 
gold. And they seated themselves upon the chairs 
on his right hand, and on his left. And they were 
followed by another slave -girl, like unto the sun for 
beauty. Upon her head was a coronet, and on the 
coronet a bird, than which I have never seen one more 
beautiful. And in one hand she had a vase of 
powdered musk, and in the other a vase of rose-water. 
And she made a sign, and whistled to the bird which 
was upon her coronet, and he flew down into the 
vase of musk and bestirred himself in it. Then she 
whistled to him a second time, and he flew into the 
vase of rose-water, and splashed about in it. And 
then she made a sign to him, and he flew up, and 
alighted upon the cross which surmounted Jabalah's 
crown, and did not cease fluttering his wings until 
he had scattered what was on his feathers over 
Jabalah, who laughed in the excess of his delight 
until his eye-teeth were visible. 

Then he turned to the slave-girls who were upon 
his right hand, and said to them, " Make us 
laugh." So they broke forth into singing, and 



34 'ILAM-EN-NAs. 



began sounding their lutes, and sang the song which 

begins — 

May God reward the companions with whom 
I consorted in early days in Gillik * 

until it says : 

Sons of GaTnah around the grave of their father, 
The grave of the generous, the excellent son of Mariyah ; 
They gave to drink to their cup companions 
. Ice-cold drinks mixed with the sweetest wine. 

And when Jabalah heard this, he laughed until his 
eye-teeth appeared, and asked me, " Do you know 
who composed that?" I replied, "No." He said, 
" Hasan-ibn-Thabit,f the Prophet's poet." 

Then he made a sign to the slave-girls upon his 

left hand, and said, " Make us weep." So they burst 

into song, striking their lutes, and recited this poetry : 

By whom were desolated the homes in Ma'aan, 
Between the heights of Yermuk and Khiman ? 

until the song runs : 

'Twas a dwelling for the tribe of GaTnah for a time, 
But now a place for tales in future ages. 
Verily they regarded me there as of authority awhile, 
With the master of a crown was my resting and dwelling- 
place. 

* Damascus and surrounding villages. All this evidently 
alludes to some story (perhaps also poetry) well known to the 
hearers at the time. 

f See Prefatory Note, p. 64. 



THE A POST AC Y OF JABALAH. 35 

And Jabalah wept until the tears streamed down 
his beard. Then he asked me, " Do you know who 
was the composer of that?" And upon my answer- 
ing that I did not, he said, " Hasan." And he then 
repeated to me the lines beginning — 

A prince has apostatized by reason of a blow ! 
to the end. And presently he asked me about 
Hasan: "Is he alive?" And when I said "Yes," 
he ordered for him a robe of honour, and another 
like it for me. And he also ordered treasures for 
Hasan, and she-camels laden with wheat ; and said 
to me, "If you find him still alive, make over the 
gift to him, and transmit to him my salutations. 
But if you find him dead, give the presents to his 
people, and slay the camels on his grave." 

And when I returned to 'Omar, and gave him an 
account of Jabalah, and told him of the conditions 
which the latter had imposed upon me, and of the 
answer which I had given, 'Omar said, "And why did 
you not also promise him the succession to the govern- 
ment ? For if the Most High chose to give the 
power into his hands, and to decree against me, it 
would be in His wisdom. Nothing would happen 
except what He had willed." 



36 'ILAM-EN-NAS. 



And after this, 'Omar sent me a second time to 
Heraclius, and commanded me to agree to Jabalah's 
conditions. But even as I entered Constantinople, I 
met the people returning from his burial. And then 
I knew that his name had been written among the 
condemned, in the Almighty's Book of Reckoning .* 

* Umm-el-Kitdb, The Mother of Books. On one page are 
inscribed the names of all good Muslims ; on the other, the 
names of infidels, and of those Muslims who do not live up to 
their religion. My sheikh gravely and persistently asserted that, 
be as perfect as I might (according to my lights bien entendu), 
I could as a Christian never hope that my name would be 
written upon the former ! 



MUGHIRAH, GOVERNOR OF KUFAH. 37 



HOW EL-MUGHIRAH THE SON OF SHU- 
'ABAH BECAME GOVERNOR OF EL- 
KUFAH. 

TRANSLATOR'S PREFATORY NOTE. 

The province of Irak, answering to the Babylonia of Ptolemy, 
had for its capital el-Hirah, a city founded by Malik, one 
of the descendants of Kahlan. (See Note * p. 26.) The 
Persian Satraps resided at el-Hirah; but after the reduction 
of 'Irak by the Muslims, the latter people built el-Kufah at 
about three miles' distance from el-Hirah, and from thence- 
forth el-Kufah became the capital of the province and the 
seat of government. 

Saad-ibn-Abi-Wakkas was one of the first who, follow- 
ing the example of Abu-Bekr, professed el-Islam. Accord- 
ing to el-Jannaby, it was through Saad that 'Omar-ibn-el- 
Khattab was diverted from a design, which before his 
conversion he entertained, of assassinating the Prophet ; 
though Abu'1-Feda says it was through Naim-ibn-'Abd 
Allah, el-Kham. Saad was one of the most successful and 
celebrated generals ever possessed by the Muslims. He 
fought valiantly for the Prophet at the battle of Ohod 
(A.H. 3), and was afterwards invested with a command 
under Osama-ibn-Zeid, whom the Prophet just before his 
death appointed general of the army destined to act against 
the Greeks in Syria. In a.h. 14, Saad was constituted 
Commander-in-Chief of the Muslim army which 'Omar, the 
reigning Khalifah, desired to send into 'Irak. In the year 
15, he completely routed the Persian army at the famous 



38 'ILAM-EN-NAs. 



battle of el-Kadisiyyah (see Translator's Note, p. 24), and 
pursued his successes until the whole of 'Irak was sub- 
dued. 

In A.H. 23, the Khalifah 'Omar was assassinated, and as 
soon as it was known that his wounds were mortal, he was 
called upon to nominate his successor. Saad was one of 
those named to him ; but 'Omar considered that his disposi- 
tion was too fierce and untractable. He was, however, 
among the six persons appointed by 'Omar to deliberate upon 
the choice of a new Khalifah, and was afterwards one of 
'Othman's ('Omar's successor) governors of provinces. He 
died between the years 50 and 58 a.h., at his castle in 
Akik, a town about ten miles from el-Medinah, and was 
buried in el-Bakiya. 

A STORY is told of the people of el-Kufah, that 
■^ *- they one day presented themselves before 
'Omar-ibn-el-Khattab, in order to complain of their 
governor, Saad-ibn-abi-Wakkas. And when 'Omar 
had heard them, he said, " Who will deliver me from 
these people of el-Kufah ? If I appoint a virtuous 
man for their ruler, they think that he is weak ; and 
if I appoint a man of determination, they accuse him 
of impiety." 

Then el-Mughirah, the son of Shuabah,* said to 

* el-Mughirah, son of Shuabah, of the tribe of Thakif, 
professed el-Islam in A.H. 6. He was one of two emissaries 
who, three years later, were sent back with the deputies of his 
own tribe (which had then determined to submit to Muhammad), 
with orders to destroy their idol Lath. He was one of 'Omar's 



MUGHIRAH, GOVERNOR OF EL-KUFAH. 39 

him, " O Commander of the Faithful ! verily if a 
pious man be weak, his piety is for himself and his 
weakness for you ; and as surely if an impious man 
be strong, is his strength for you and his impiety 
for himself." 

Then said 'Omar, " Thou hast spoken the truth. 
Therefore, thou strong sinner, go thou and rule over 
them." 

So el-Mughirah ruled over them all the days of 
'Omar, and the days of 'Othman, and until he died in 
the reign of Muawiyah. 

generals in 'Irak, and was for a short time governor of Basrah, 
and general of the Muslim forces in Persia. It was his Persian 
slave, Abi-Luluah, el-Fayruz (see Translator's Note, p. 6) who 
murdered 'Omar. el-Mughirah died of the plague at el-Kufah, 
in A.H. 50 (A.D. 670), during the Khalifate of Muawiyah. 



40 'ILAM-EN-NAS. 



'AMR-IBN-MAADY-KARIB'S STORY. 

TRANSLATOR'S PREFATORY NOTE. 

In the tenth year of the Hijrah, many of the pagan tribes of 
Arabs sent deputies to Muhammad tendering their submis- 
sion. Amongst these deputies was 'Amr-ibn-Maady-Kanb, 
chief of the ez-Zabidin. But considering himself to have 
been slighted by the Prophet, he joined himself the following 
year to el-Aswad,one of three false prophets who arose simul- 
taneously against Muhammad. For some time he was suc- 
cessful in his rebellion ; but during the reign of Abu-Bekr 
was taken prisoner and brought before the Khalifah, who, 
however, on receiving his oath of allegiance, pardoned and 
released him. From henceforth he fought nobly for el-Islam, 
and is celebrated in history as one of the bravest of warriors, 
his worth in- battle being, according to the figure of speech 
used by the Arabs, equal to a thousand men. When the 
Kalifah 'Omar sent him and another to join Saad-ibn-Abi- 
Wakk&s, in 'Irak, he wrote to Saad, saying, " I send to 
thee two thousand men, Tulaiha-ibn-Khuwailid and 'Amr- 
ibn-Maady Karib." He died of paralysis during the reign 
of 'Omar, at a very advanced age— according to some his- 
torians more than a hundred years. 

T T is said that upon one occasion when 'Amr-ibn- 
■*■ Maady-Karib, ez-Zabidy, was visiting 'Omar-ibn- 
el-Khattab, the latter said to him, "Tell me of the most 



AMR-IBN-MAADY-KARIE 'S STORY. 41 

cowardly man you have ever met with; and of the 
most crafty ; and of the most courageous," To this 
'Amr replied, "Willingly, O Commander of the 
Faithful ! " and began as follows : 

"I went out once in quest of spoil; and as I 
journeyed, lo ! I came upon a horse fully caparisoned, 
and a spear planted in the earth. And behold ! a 
man, girt about with belts for bearing his sword, and 
looking like the mightiest of men, was sitting on the 
ground close by. So I cried to him, ' Beware ! for I 
am about to slay thee;' upon which he inquired, 
1 And who art thou ? ' ' I am 'Amr-ibn-Maady- 
Karib, ez-Zabidy,' I replied. Then he sobbed one 
sob and died. And he, O Commander of the Faith- 
ful ! was the most cowardly man I have ever seen. 

" And I went out once again, until I arrived at a 
certain place, when lo ! I found a horse caparisoned, 
and a spear planted in the ground. And behold ! the 
master of the horse was in a hollow hard by. So I 
cried out to him, 'Beware ! for I am going to slay thee.' 
Then he asked, 'And who art thou?' so I informed 
him concerning myself. And he said, ' O father of a 
Bull* thou actest unjustly towards me ! Thou art 
* The surname by which 'Amr was known amongst the Arabs. 



42 'ilAm-en-nAs. 



upon horseback, and I upon the ground. Give me 
thy word that thou wilt not kill me until I shall have 
mounted my horse.' So I gave him my word. Then 
he came forth from the place where he was, and 
accoutred himself with his sword-belts, and sat down 
on the ground. Upon which I exclaimed, ' What is 
this V And he said, ' I am not mounted on my horse, 
and I will not fight with thee ; and if thou breakest 
thy plighted word, thou knowest what happens to the 
man who breaks his faith.' So I left him, and passed 
on. And he, O Commander of the Faithful ! was the 
most crafty man I have ever seen. 

" And I went out yet once again, until I came to a 
place about the roads of which I lay in wait to rob. 
But I saw no one. So I galloped my horse right and 
left, and lo ! I perceived a horseman. And when he 
came near to me, behold ! he was a comely youth. 
The hair on his cheeks grew in greater beauty than I 
had ever seen among even the handsomest of young 
men. And verily he came from the direction of el- 
Yemamah.* And as he approached he saluted me, 
and I returned his salutation, and asked, ' Who art 

* Two or three days' journey south-east of ed-Diriyyah, the 
present Wahhaby capital. 



'AMR-IBN-MAADY-KARIB'S STORY. 43 

thou, young man ? ' He replied, ' Harith the son of 
Saad, a horseman of Shabha.' Then I cried, 
' Beware ! for verily I am about to slay thee.' But 
he retorted, ' Woe be to thee ! And who art thou V 
I said, * 'Amr-ibn-Maady-Karib, ez-Zabidy.' ' The 
despicable ! the vile ! ' he exclaimed, ' by Allah ! only 
thy contemptible estate prevents my killing thee !' 

" Then, O Commander of the Faithful ! I appeared 
mean in my own eyes, and he who was before me 
appeared mighty. But I said to him, ' Leave off 
talking, and defend thyself, for I will fight thee, and 
by Allah ! but one of us shall quit this spot.' Then 
he cried, ' Go ! may thy mother be bereft of thee ! 
Verily we are of a family of which a horseman has 
never deprived us of a member.' I replied, ' It will 
be he whom thou nearest.' Whereupon he said, 
' Choose for thyself whether thou shalt charge me, or 
whether I shall charge thee.' 

" So I took advantage of him, and said to him, ' Go 
thou to a distance from me.' And when he had this 
done, I bore down upon him, and thought to thrust 
my spear through his shoulders ; but lo ! he had bent 
himself down as were he the girth of his horse. Then 
he leant over towards me, and placed his spear as a 



44 'ILAM-EN-NAS. 



veil over my head, and cried, ' Take this to thyself as 
one, O 'Amr ! And but that I abhor the slaughter of 
such as thee, surely I had slain thee/ 

" Then, O Commander of the Faithful ! I appeared 
despicable unto myself, and death was dearer to me 
than what I had experienced. And I cried to him, 
1 By Allah ! only one of us shall quit this spot.' And 
he repeated to me his former speech. So I said to 
him, 'Place thyself at a distance from me/ And he 
retired. Then I thought I had him in my power, and 
I pursued him until I imagined I had thrust my 
spear between his shoulders. But lo ! he had bent 
himself down like the breast-band of his horse, and 
then leant towards me, and again veiled my head 
with his spear, and cried, ' Take this, the second, O 
'Amr!' 

" So I despised myself exceedingly, and said, ' By 
Allah ! only one of us shall quit this spot/ Then he 
retired from me again, and I thought that I could 
thrust my spear between his shoulders. But he 
sprang from his horse, and lo ! he was upon the 
ground, and I missed my aim. Then he vaulted on to 
his horse, and pursued me, until once more he veiled 
my head with his spear, and cried, ' Take this, the 



'AMR-IBN-MAADY-KARIB'S STORY, 45 

third, O 'Amr ! And but for my abhorrence of killing 
such as thee, surely I had slain thee.' 

"Then I said, 'Slay me. I would rather die than that 
this should be reported amongst the Arab horsemen.' 
To which he replied, ' O 'Amr ! Pardon can only be 
granted three times. If I had thee in my power a 
fourth time, I should certainly kill thee.' And he 
recited, and said, 

I affirm by the most solemn of faiths, 

That hadst thou, O 'Amr ! returned to the combat, 

Verily thou hadst felt the fire of the lance, 

Or I am not of the sons of Shiban. * 

" Then I feared him with exceeding fear ; and I said 
to him, ' Truly there is one thing I crave of thee.' He 
asked, ' And what is that ? ' T replied, ' That I may 
become thy friend.' He said, ' My friends are not 
such as thee.' And that answer was even harder 
upon me, and more terrible to bear, than his victory 
over me. And I did not cease entreating for his 
friendship until at length he said, ' Unhappy man ! 
knowest thou whither I purpose ? ' I replied, ' No, 

* Fehr, surnamed Kuraish, (see Note *, p. 79,) had three sons, 
from one of whom, Muharib, sprang the Benu-Muharib, also 
called Benu-Shiban. 



46 'ILAM-EN-NAS. 



by Allah !' He said, ' I seek Red Death, its very self.'* 
To which I replied, * I desire death with thee.' So 
he said, ' Go with us.' And we journeyed the whole 
of that day until night closed upon us. And half of it 
had passed when we arrived at an encampment of 
the encampments of the Arabs. And he said to me, 
1 Red Death is within this encampment, O 'Amr ! 
Wilt thou then hold my horse whilst I go, and return 
with what I want ; or wilt thou go whilst I hold thy 
horse, and bring me what I desire V 

"So I replied, 'It is well that thou shouldst go, 
for thou knowest better than I what thou wantest.' 
Then he flung to me his horse's bridle, and I was 
willing, by Allah \ O Commander of the Faithful, to 
be Sayisf to him! 

" Then he passed into a tent, and brought out of it 
a damsel, than whom my eyes have never beheld one 
excelling in beauty and grace. And he mounted her 

* " Red Death," i.e., which takes place through the shedding 
of blood. Amongst the mystics, the resistance of man to his 
passions. " White Death," i.e., natural death. Amongst the 
mystics, hunger. "Black Death," i.e., death by strangulation. 
" Green Death," i.e., clothing oneself in rags or patched gar- 
ments, after the manner of dervishes. 

J Sayis, groom or horsekeeper. 



'AMR-IBN-MAADY-KARIB'S STORY. 47 

upon a camel, and said, ' Ho ! 'Amr.' I replied, ' At 
your service.' He asked, ' Wilt thou guard me whilst 
I lead the camel, or shall I guard thee whilst thou 
leadest her?' I replied, 'No; I will lead her, and 
thou shalt defend me.' 

" So he threw me the camel's halter, and we 
journeyed until, behold ! day dawned upon us. Then 
he said again, 'Ho! 'Amr.' I replied, ' What is thy 
will ?' He said, ' Turn round and look whether thou 
seest any one.' So I turned round, and I saw some- 
thing like camels. And I said, ' I see camels.' He 
said, ' Quicken thy pace.' Presently he added, ' Ho ! 
'Amr. Look again ; and if they are few, courage 
and strength ! for it will be Red Death, but if they are 
many there is nothing to fear.' 

" So I turned round, and said, ' They are four or 
five.' Upon hearing which he said, ' Slacken thy 
pace.' And I did so. Then, he stopped and lis- 
tened, and heard the footfall of the horses* already 
near. And he said, 'Wait thou at the right-hand 
side of the road, O Amr! and turn the heads of 
our animals towards the road.' And I did so. And 

* In the dim light of early dawn, the mirage on the desert 
horizon would allow of horses being easily mistaken for camels. 



48 'ILAM-EN-NAS. 



I stood on the right of the camel, and he stood on her 
left. 

" And the people approached us, and behold ! 
they were three persons, two young men, and one 
very old man. And the latter was the father of the 
damsel, and the two young men were her brethren. 
And they saluted us, and we returned the salutation. 

" Then said the old man, ' Give up the girl, O son 
of my brother!' But Harith replied, 'I will not give 
her up ; nor was it for this that I took her away.' 

" Then said the old man to one of his sons, 'Do 
battle with him.' And he went out towards him 
dragging his spear. But Harith bore down upon him, 
and said : 

Ere gaining that thou seekest, shall be dyed the spear 
In blood from a horseman, visored, trained to combat. 
He belongs to Shiban, the noblest of the tribes of Wail, 
And journeys not thitherwards in vain. 

" Then with his spear he struck the old man's son 
a violent blow, which pierced his spine, and he fell 
dead. 

" Then said the old man to his other son, ' Do 
battle with him, for there is no worth in life with 
ignominy/ 



'AMR-IBN-MAADY-KARIB'S STORY. 49 

" But Harith approached, and said : 

Of a truth thou hast seen how struck my lance, 
And the blow was for a warrior mighty of prowess. 
Death is better than separation from my beloved, 
And my death this day, but not my disgrace. 

"Then he struck the old man's son a mighty blow 
with his spear, and he fell from it, dead. 

" Then said the old man to him, ' Give up her who 
is seated on the camel, O son of my brother ! For 
I am not like these whom thou hast overcome.' 

" But Harith said, ' I will not give her up. Nor was 
it for this that I sought her.' 

" Then said the old man, ' O son of my brother ! 
choose for thyself. Wilt thou that I fight thee on 
foot, or that I charge thee on horseback ?' 

" So the young man took advantage of the choice 
and dismounted. And the old man also dismounted, 
and recited this poem : 

I will not quail at the end of my life ; 
I hold my ninety years as a single month ; 
Warriors have feared me through all time ; 
While the sword endures backs shall be cleft. 

"Then Harith approached, and he also recited, 
saying : 



5o 'ilAm-en-nAs. 



Distant has been my course, and lengthened my journey, 
Until I have conquered and rejoiced my bosom ; 
And death is better than the garment of perfidy 
And shame I present to the tribe of Bekr.* 

"Then he approached. And the old man asked him, 
* O son of my brother ! wilt thou that I strike thee, 
and if I leave life in thee that thou return the blow ; 
or wilt thou that thou strikest me, and if thou leavest 
life in me that I return the blow ? ' 

" So the young, man seized the opportunity, and 
cried, * I will begin.' 

" ' Come on,' said the old man. 

" Then Harith raised his hand holding his sword. 
And when the old man saw that he was certainly 
aiming it at his head, he thrust his spear into Harith's 
stomach, and his entrails protruded. And the young 
man's blow descending upon his uncle's head, they 
both fell down dead. 

" And so I, O Commander of the Faithful ! seized 
upon the four horses and the four swords, and then 
approaching the camel, the girl said to me, 'Whither? 
O 'Amr ! For I am no friend of thine, and thou art 
no friend of mine ; nor am I like these whom thou 
has seen.' So I said to her, 'Calm thyself.' But 
* Probably the name of the old man's tribe. 



'AMR-IBN-MAADY-KARIffS STORY. 51 

she continued : ' If thou art my friend, give me a 
sword or # a spear ; and if thou conquerest me I am 
thine ; but if I conquer thee I will slay thee.' 

" I replied, ' I will not give you either of them, 
for truly I was acquainted with thy family, and knew 
the bravery and courage of thy people.' And at 
these words she threw herself from her camel, and 
came forwards, and recited, saying : 

After my father, and then after my brethren, 
Can pleasure or delight survive in my life ? 
Shall I consort with one who is not brave ? 
Shall not rather than that be my death ? 

"Then she rushed towards a spear, and forced it out 
of my hand. And when I saw her do this, I feared 
that she might succeed in killing me, and so I killed 
her. 

"And Harith, O Commander of the Faithful ! was 
the most courageous man I have ever seen." 



52 'ilAm-en-nas. 



THE FAITHFUL ARAB AND HIS LOVING 
WIFE. 

TRANSLATOR'S PREFATORY NOTE. 

Abu-Sufyan commanded the Kuraish against the Muslims at 
the battles of Bedr, and Ohod, and also at the siege of 
el-Medinah. He was at that time one of the Prophet's 
bitterest enemies ; but after his conversion to el-Isldm, 
which occurred in A.H. 8, and was, it would seem, the result 
of policy rather than conviction, he became one of 
Muhammad's most zealous adherents. Abu'1-Feda relates 
that after his conversion, Abu-Sufyan demanded three 
things of the Prophet. First : That he was to be made 
Commander-in-Chief of all forces that were to act against 
the infidels. Secondly : That the Prophet would appoint 
as his Secretary Abu-Sufyan's son, Muawiyah. Thirdly : 
That the Prophet would marry his daughter, Gazah. The 
two first petitions Muhammad granted, but refused to comply 
with the third. He was already married to Umm-Habiba, 
another of Abu-Sufyan's daughters. 

In the last year of the first Khalifah, Abu-Bekr's reign, 
A.H. 13, Muawiyah was sent in command of a large force, to 
the assistance of his half-brother Yezid, at that time Com- 
mander-in-Chief of the Muslim army then invading Syria. 
After the reduction of that province, which took place six 
years later, during the reign of 'Omar, the second Khalifah, 
Muawiyah was appointed prefect of Syria. In A.H. 24, 
during the reign of 'Othman, the third Khalifah, Muawiyah 
gained many advantages over the imperial forces, took 
several towns, and reduced the islands of Cyprus, Aradus, 
and Ancyra, exacting from their inhabitants a yearly tribute 



THE FAITHFUL ARAB, ETC. 53 



which amounted to a considerable sum. After the assas- 
sination of 'Othman, A.H. 35, Muawiyah disputed the 
succession with 'Aly son of Abu-Talib ; and so powerful 
was the faction in his favour, that, during the reign of 'Aly, 
the Khalifate was in fact divided, 'Aly reigning over Arabia 
and the Persian provinces, and Muawiyah reigning over 
Syria and Egypt. 'Aly was murdered a.h. 40, and his son 
Hasan, a pious but weak man, was nominated his successor, 
and was urged to prosecute the war against Muawiyah. He 
therefore led his army towards Syria, but after the first 
engagement some of his troops mutinied, and he himself 
nearly lost his life ; which so dispirited him, that in spite 
of his brother Husein's remonstrances, he wrote a letter to 
Muawiyah, offering upon certain terms to resign the Khali- 
fate. Thus did Muawiyah become sole Khalifah six months 
after the death of 'Aly, and according to Abu-Jaafar, et- 
Tabary, he reigned from the time of Hasan's resignation, 
19 years, 3 months, and 5 days. Historians do not agree with 
regard to his age, which is variously given as from seventy 
to eighty-five years at the time of his decease. He held 
rule in Syria, first as Prefect, then as Khalifah, for about 
forty years. He was buried at Damascus, which he made 
the residence of the Khalifahs ; and so long as his de- 
scendants or the Khalifahs of the house of 'Omeyyah held 
the Muslim throne, that city enjoyed this prerogative. 

T^HE first from among the Benu-'Omeyyah who 
-■- reigned over the Khalifate, was Muawiyah, son 
of Abu-Sufyan. 

One day Muawiyah was sitting in council at Da- 
mascus, and the chamber was open on the four sides ; 
the breeze could enter it from all quarters. But the 



54 'ilam-en-nAs. 



day was extremely hot, there was no wind, and it was 
the middle of the day, and verily the noontide was 
blazing. And it so happened that he looked out 
in a certain direction, and observed a man coming 
towards him, who was being scorched by the heat of 
the ground, and limped in his barefoot walk. And 
Muawiyah, after regarding him attentively, said to 
those about him, " Has God (may He be praised 
and exalted !) created a more miserable being than he 
who is forced to walk about in such weather and at 
such an hour as this ? " Then answered one of them, 
" Perhaps, Commander of the Faithful, he brings a 
petition." Said Muawiyah, "By Allah ! if he seeks 
anything from me, I will certainly give it him, and 
take upon myself his affair ; or be he oppressed, I will 
surely help him. Ho, slave! stand at the door, and 
if this Arab asks for me, do not deny him access 
to me." So the youth went out and met him, and 
asked, "What seekest thou?" He replied, "The 
Commander of the Faithful." " Enter," said the slave. 
Then Muawiyah asked him : " Whence art thou ? " 
" From Tamim," * said he. " What is it that has 

* The Benu-Tamim, one of the most considerable tribes of 
Arabia, were dispersed over the north-east of Nejd from the 
Syrian desert to the borders of el-Yamamah. 



THE FAITHFUL ARAB, ETC. 55 

brought thee at such a time as this? " asked Muawiyah. 
He answered, " I have come to thee lamenting, and 
seeking through thee redress." Muawiyah asked, 
" From whom ? " He said, " From Marwan-ibn-el- 
Hakam,* your vicegerent" And he recited, saying : 

* Marwin-ibn-el-Hakam was Secretary of State to 'Othman, 
the third Khalifah, and was highly favoured by him, so much so 
that the large sums squandered by the Khalifah upon Marwan, 
and one or two others, gave great offence to the people. But 
nevertheless it was chiefly through the treachery of Marwan that 
the intrigues of Aishah (the Prophet's widow), Talhah and Zubair 
(two of the Associates), and Muhammad, son of Abu-Bekr, were 
successful, and ended in the assassination of 'Othman, the traitor's 
master and benefactor. In a.h. 54, Marwan was appointed 
governor of el-Medinah by Muawiyah, and in a.h. 64 (a.d. 684) 
was chosen Khalifah of Syria upon the abdication of Muawiyah 
the Second, the son of Yezid, the son of Muawiyah. The Khali- 
fate was now again divided, 'Abd-Allah-ibn-Zubair having 
been appointed Khalifah in Arabia after the death of Yezid. 
But Marwan's election was upon condition that Khaled, a 
younger son of Yezid, should succeed on Marwan's death, his 
own children being excluded. And to show his sincerity in 
this matter, Marwan married Yezid's widow, the mother of 
Khaled. Afterwards, however, he caused his own eldest son, 
'Abd-el-Malik, to be proclaimed his successor, which so angered 
Khaled that he reviled his step-father in public, who, being 
incensed at his reproaches, grossly aspersed the character of 
Khaled's mother. News of the affront being carried to her by 
the child, she vowed vengeance, and in consequence soon after- 
wards poisoned her husband, as is stated by some of the Arab 
historians. Others assert that she laid a pillow on his face while 
he slept, and sat upon it till he was smothered. Abu-Jaafar-et 

F 



56 'ILAM-EN-NAS. 



generous and indulgent and munificent Miiawiyah ! 
And O liberal and wise and uncorrupt and powerful ! 

1 came to thee when my pathway on earth was narrowed ; 
Then, mighty one ! refuse not my prayer for justice. 

But vouchsafe me judgment 'gainst the oppressor, who 
Has injured me in suchwise ; 'twere better had he slain me. 
He forced from me Saida, and my suit hath wasted me ; 
And he tyrannized, and acted not justly, but tore from me my 

wife ; 
And he thought to kill me, but my time was not yet 
Accomplished, nor ended the term of my daily sustenance. 

Then when Muawiyah heard his words, and the fire 
that burnt within him, he said to him, " Gently, O 
brother of the Arabs ! Tell your tale, and let me judge 
of your affair.'' 

" So he began : " O Commander of the Faithful ! I 
had a wife. I was enamoured of her and fascinated 
by her. Through her my eye was refreshed and my 
heart was glad. And I had a camel foal to which I 
looked for the maintenance of my condition and the 
support of my beloved. But a year of misfortune 
fell upon us ; I lost even to socks and slippers, and 
there remained to me of my possessions, nothing. 
And when that which I had held was diminished, and 
my wealth was gone, and my state impoverished, I 

Tabary, however, intimates that Marwan died of the plague, nor 
does Abu'l-Faraj say anything of his wife's being accessory to 
his death. He reigned less than a year. 



THE FAITHFUL ARAB, ETC. 57 

became grievously despised by those who knew me, and 
he who had sought my neighbourhood avoided me, and 
he absented himself who did not wish to visit me. 
And when her father heard how ill was my condition, 
and how poor my estate, he took her from me, and 
renounced me, and drove me away, and used hard 
language to me. So I came to your vicegerent, 
Marwan-ibn-el-Hakam, hoping that he would help 
me. But when her father appeared before him, and 
Marwan asked him about my position, he replied, 
' I know nothing whatever of him.' Then I ex- 
claimed, ' God save the Prince ! May it please thee 
that she be summoned and questioned concerning her 
father's speech ? ' So he agreed, and sent and fetched 
her. But when she appeared before him, he was 
seized with admiration of her, and became my enemy, 
and renounced me, and showed hatred towards me, 
and sent me to the prison. And it was as though I 
had fallen from heaven and been borne of the wind 
to a far distant spot. Then he said to her father, 
1 Wilt thou marry her to me for a thousand dinars, 
and ten thousand dirhems, and I will be surety for 
her release from this Arab ? ' Now her father 
coveted the gift, so he agreed to this. And when he 



58 'ILAM-EN-NAS. 



had received the sum, he sent to me and had me 
brought into his presence, and behaved towards me 
like a raging Hon. And he cried, 'Divorce Saida!' 
But I cried, ' No ! ' So he gave harsh orders about 
me to a troop of slaves, who seized me and tortured 
me with various kinds of torture. And there was no 
help for it but by divorcing her, so I did it. Then he 
sent me back to the prison, and I remained there until 
the legal period of her seclusion* had elapsed. Then 
Marwan married her and released me. And verily I 
have come to thee in hope, and seeking redress through 
thee, and craving protection from thee." And he 
recited, saying : 

There is desire in my heart, 

It is consumed by the fire therein, 

And my body is pierced by an arrow, 
By which the physician is baffled. 

And in my breast are living coals, 

And in the living coals are sparks. 

And my eye sheds tears, 

And the tears flow in torrents. 

And only through my Lord 

And through the Amir is help. 

* There is no one word in English, as there is in Arabic, which 
expresses this period. In the case of a divorcee three months, 
and of a widow four months and ten days, during which it is 
unlawful for her to marry again, 



THE FAITHFUL ARAB, ETC. 59 

Then he was agitated, and his throat became dry, 
and he fell swooning, and writhed like a serpent. And 
when Muawiyah heard his words and his recital, he 
said, " The son of el-Hakam has exceeded the limits 
of prudence, and has been unjust, and has dared to 
do what is unlawful amongst Muslims : " — and then 
added, " Of a truth, O Arab ! even in tradition I 
never heard the like of what thou hast brought 
before me." And he sent for an inkstand and paper, 
and wrote a letter to Marwan-ibn-el-Hakam, in which 
he said : 

" Verily what I have heard concerning thee is, that 
thou hast overstepped the limits of prudence in deal- 
ing with thy subjects. And it is imperative that he 
who holds rule should, concerning his passions, be 
as one who is blind, and should turn his back upon his 
desires." Then after this he wrote a long epistle [I 
have abridged it], and recited, saying : 

Thou didst reign over a mighty province, but thou wert not 

capable ; 
Therefore ask pardon from God for thine adulterous deed. 
And verily the miserable youth came weeping to us, 
And laid before us his trouble and his sorrows. 
I swear an inviolable oath to Heaven, 
Yea, and else may I be excluded from my religion and my 

faith, 



6o 'ILAM-EN-NAS. 



That dost thou disobey me in what I have written 
I will surely make of thee meat for eagles. 
Divorce Saida, and send her equipped instantly, 
With el-Kamit and Nasr son of Dzabyan. 

Then he folded the letter and sealed it, and sum- 
moned el-Kamit and Nasr son of Dzabyan, and en- 
trusted this important matter to their care. 

So they took the letter and journeyed until they 
arrived at el-Medinah. Then they went to Marwan 
son of el-Hakam, and saluted him, and presented the 
letter to him, and intimated to him the state of affairs. 
And Marwan read the letter, and he wept. Then he 
went to Saida and told her. And not daring to dis- 
obey Muawiyah, he divorced her in presence of el- 
Kamit, and Nasr son of Dzabyan. And he equipped 
them, and Saida accompanied them. And Marwan 
wrote a letter, saying the following lines : 

Be not hasty, Commander of the Faithful. For verily 
Thy vow shall be redeemed in private and in public. 

Though overcome by admiration, I acted not unlawfully, 
For how could I bear the titles oppressor, adulterer ? 

Hold me excused, for surely, hadst thou seen her, 

My passion had been thine, by nature's inevitable law. 

This Sun will soon approach thee ; there is not her peer 

Within the realms of men or of genii. 

Then he sealed the letter and made it over to the 



THE FAITHFUL ARAB, ETC. 61 

messengers. And they journeyed until they came to 
Muawiyah, to whom they presented the letter. And 
he read it, and said : " Verily he has obeyed well, and 
has been particular in his mention of the woman." 
Then he commanded that she should be brought 
before him. And when he saw her, he found her 
appearance admirable. He had never seen one more 
lovely than she, nor equalling her in beauty, and 
grace, and stature, and symmetry. Then he addressed 
her, and found her eloquent of speech, happy in ex- 
pression. And he said, " Bring the Arab to me." 
So they brought him ; and he was in extremity 
through the change in his condition. Then cried 
Muawiyah, " O Arab ! art thou to be consoled for 
her ? And wilt thou take in exchange for her three 
full-grown virgin slaves like moons, and with each 
slave a thousand dinars, besides what will suffice thee 
and will enrich thee, which I shall apportion to thee 
every year from the Treasury ? " 

And when the Arab heard Muawiyah's words, he 
sobbed chokingly — Muawiyah thought he had died. 
So he asked him, " What evil has come over thee 
that thou art in this sad plight ? " The Arab replied, 
" I sought protection through thy justice against the 



62 'ILAM-EN-NAS. 



tyranny of the son of el-Hakam ; but to whom shall 
I turn from thy oppression ? " And he recited, 
saying : 

May the king live for ever ! Do not cause me to be 

Like him who from burning sand takes refuge in the fire. 

Restore Saida to one whom grief has distracted. 

At eve and at morn he finds himself remembering and sad. 

Covet her not from me, but loosen the bonds ; 

For doest thou this, verily I am not without gratitude. 

Then he said, u By Allah ! O Commander of the 
Faithful ! wert thou to offer me the Khalifate, I 
would not take it without Saida." And he recited, 
saying : 

Excepting Saida, my heart refuses to love ; and hateful 
To me is womankind. I am guileless on their account. 

Then said Muawiyah to him, " But thou hast con- 
fessed that thou didst divorce her, and Marwan 
confessed that he divorced her, and we wish to give 
her the choice. If she choose other than thee, we 
ourselves will marry her : but if she choose thee, we 
will give her up to thee." He said, " Let it be done." 
So Muawiyah cried, " Speak, Saida ! which is dearest 
to thee, the Commander of the Faithful with his 
power, and his rank, and his palaces, and his empire, 



THE FAITHFUL ARAB, ETC. 



and his wealth, and all that thou hast seen around 
him ; or Marwan son of el-Hakam, with his tyranny 
and his injustice ; or this Arab, with his hunger and 
his poverty ? " 

So she recited, saying : 

This one. And even in hunger and want 
He were dearer to me than my kin and my friends, 
And the wearer of the crown, or his vicegerent, Marwan. 
And for me all are possessed of dirhems and dinars. 

Then she continued : " By Allah ! O Commander 
of the Faithful ! I am not going to forsake him 
because times have changed, nor because the days 
are darkened. Neither let it be forgotten that I have 
been his companion from the first, and our love is 
not worn out. And it is right that I should be the 
one to bear patiently with him in adversity, who have 
with him been happy in brighter days." 

Then Muawiyah marvelled at her wisdom, and her 
affection for the Arab, and her fidelity to him. And 
he gave her ten thousand dirhems, and gave the same 
sum to the Arab, who took her and departed. 



64 'ILAM-EN-NAs. 



HOW HASAN-IBN-'ALY BY HIS ELOQUENCE 
DISCOMFITED HIS ADVERSARIES. 

From " Thamarat-el-Aurak, or Speaking Leaves/' concerning 
the eloquent and pungent replies of Hashim. 

TRANSLATOR'S PREFATORY NOTE. 

'Amru-ibn-el-'As, son of 'Omeyyah of the tribe of Kuraish, was 
one of three Mekkan poets whose satires caused so much 
vexation to the Prophet that he engaged three poets of the 
tribe of el-Khazraj to answer them. One of the latter 
was Hasan son of Thabit, of whom mention is made in 
the story of Jdbalah (see page 34). 'Amru fought against 
Muhammad under Abu-Sufyan at the battles of Bedr and 
Ohod. He professed el-Islam in the eighth year of el-Hijrah, 
and was sent by the Prophet to destroy Sawah, the idol 
worshipped by the tribe of Hudhail at Rohat, a place about 
three miles from Mekkah. He was also sent on an embassy 
inviting to el- 1 slam two princes of the tribe of el-Azd, who 
were reigning at 'Oman. In the reign of Abu-Bekr he was 
sent into Lower Palestine in command of a large force, and 
in that Khalifah's last year, A.H. 13, 'Amru laid siege to and 
took Gaza, and Theophanes asserts that he forced the in- 
habitants of the whole tract from Gaza to Mount Sinai and 
the borders of the desert, to submit to the Khalifah. He 
was one of the generals who this same year, under the 
supreme command of Khalid son of el-Walid, sat down 
before Damascus and reduced it. On Abu-Bekr's death 



THE ELOQUENCE OF HASAN-IBN- y ALY. 6$ 



and the accession of 'Omar, Khalid was deposed, and Abu- 
'Obaidah appointed in his stead. Under him ; Amru held 
command at the siege of Jerusalem. In a.h. 16, that city 
surrendered to the Khalifah in person (see Note *, page 11); 
after which 'Omar despatched 'Amru to invade Egypt. He 
was, however, delayed in Syria, in order to reduce certain 
towns and fortresses which still held out ; and it was not 
until A.H. 1 8 that he entered Egypt.* Having conquered that 
country, he was made its governor, but was, in A.H. 24, dis- 

* Now that the energy and indomitable perseverance of Mons. 
de Lesseps has accomplished the great work of cutting the Suez 
Canal, it is interesting to note that rather more than twelve 
centuries ago a design to cut a channel through the present 
Isthmus of Suez, and thereby open a communication between 
the Arabian Gulf and the Mediterranean Sea, was formed by 
'Amru-ibn-el-'As. It did not, however, meet with the Khalifah's 
approval, for he considered that the execution of it would facili- 
tate the entrance of Christians into Arabia. 

It was 'Amru who, by the order of 'Omar, destroyed the noble 
and most valuable library at Alexandria. It was in the Sera- 
poeum and suburb Rhacotis, and was called the daughter of that 
founded by Ptolemy Philadelphus. The latter was burnt, and 
the four hundred thousand volumes it contained entirely con- 
sumed, in the time of Julius Caesar ; and the former, which con- 
tained when the other perished at least five hundred thousand 
MSS., and was afterwards greatly increased, was destroyed, .is 
stated, by 'Amru-ibn-el-'As, in accordance with 'Omar's fanatical 
order which said that if these books agreed in all points with 
the Book of God (el-Kuran), the latter would still be perfect 
without them, and they would therefore be superfluous ; but 
that if they contained anything repugnant to the doctrine of 
that book, they ought to be condemned as pernicious, and 
destroyed. And thus was caused an irreparable loss to science, 
philosophy, and history. 



66 'ILAM-EN-NAS. 



missed from that post by 'Othman, 'Omar's successor. He 
then retired into Palestine, and led a private life until 
after the murder of 'Othman the dissensions arose betwixt 
'Aly and Muawiyah. 'Amru joined himself to the latter 
under the promise of being returned to the lieutenancy of 
Egypt, and he it was who, when the dispute between 'Aly 
and Muawiyah was to be decided by two persons nominated 
by either party, was chosen as Miiawiyah's advocate. In 
A.H. 40, a conspiracy was formed to assassinate on the same 
day 'Aly at el-Medinah, Muawiyah at Damascus, and 'Amru 
in Egypt ; but it was successful only in the case of 'Aly. 
'Amru died A.H. 43. He was justly esteemed one of the 
greatest men amongst the Arabs of the age in which he 
lived. The Prophet is reported to have said, " There is 
no truer a Muslim, nor any one more steadfast in the faith, 
than 'Amru." 

r j ^HE following is one of the best among them. 

■*■ There assembled before Muawiyah, 'Amru- 
ibn-el-'As, and Walid-ibn-'Ukbah,* and 'Utbah-ibn- 
Abu-Sufyan, and el-Mughirah-ibn-esh-Shuabah,f who 
said to him, " O Commander of the Faithful ! send 
to Hasan son of 'Aly, % and let him appear before 
us." 

" And why ? " asked Muawiyah. 

" In order," they replied, " that we may reprove 
him, and inform him that his father killed 'Othman." 

* See Note +, p. 72. 
f See Note *, p. 38. 
% See Prefatory Note, pp. 52, 53. 



THE ELOQUENCE OF HASAN-IBN-'ALY. 67 

" But," said Muawiyah, " you cannot cope with 
him, and you will get nothing out of him ; nor can 
you say anything to him without his giving you the 
lie ; and if he makes use of his eloquence against you, 
all his hearers will be convinced." 

But they persisted, saying, " Send for him, for we 
are certainly a match for him." 

So Muawiyah sent a message to Hasan, and when 
the latter appeared, Muawiyah said to him, " O 
Hasan ! I did not wish to send for thee ; but never- 
theless these others would have thee brought. 
Hearken therefore to their words." 

Then Hasan replied, " Let them speak, and we 
will give heed." 

So 'Amru-ibn-el-'As arose, and having praised and 
glorified God, said : " O Hasan ! art thou aware 
that thy father was the first who incited to insur- 
rection, and aimed at the sovereign power ? * And 
what didst thou think of the judgment of the Most 
High?" 

Then rose el-Walid-ibn-'Ukbah, and praised and 
glorified God, and then said : " O ye sons of Hashim ! 
ye were of kin to 'Othman-ibn-'Aftan, and thanks 
* See Note *, p. 75. 



68 'ILAM-EN-NAS. 



to that kinship ye were brought into connection with 
the Apostle of God, whereby ye greatly benefited, 
and were fulfilled with good.* But ye rebelled 
against him, and slew him. And of a truth we 
sought your father's death ; but God delivered us 
from the fear of him ; though, had we slain him, it 
had been no sin in the sight of God." 

Then 'Utbah-ibn-Abu-Sufyan rose up, and said, 
" Hasan ! because thy father transgressed against 
'Othman, and killed him, coveting the kingdom and 
things of this world, God snatched both away from 
him. And verily we desired thy father's death, until 
he was slain by the Most High." 

Then el-Mughirah-ibn-esh-Shuabah stood up, and 
uttered blameful words concerning 'Aly, and lauda- 
tory concerning 'Othman. 

And when they had all spoken, Hasan rose ; and he 
gave praise and glory to God, and then said : " With 

* El-Walid apparently chose to overlook the fact that 'Aly's 
blood-relationship to the Prophet was much nearer than 'Oth- 
man's. The latter, it is true, married two of Muhammad's 
daughters, but 'Aly was also married to his best-beloved, and, 
according to Abu'1-Feda, eldest, daughter, Fatimah. The 
common ancestor of the Prophet and 'Othman was ; Abd 
Manaf, from whom Muhammad and 'Aly were descended in 
the fourth, and 'Othman in the fifth generation. 



THE ELOQ UENCE OF HASAN-IB N- 'AL Y. 69 

thee, O Muawiyah ! will I begin, for such as these 
others cannot insult me. But thou dost insult me, 
by thy hatred, and enmity, and opposition to my 
maternal grandfather the Prophet of God." Then 
he turned to the people, and said : " God is my 
witness before you, that he whom these men have 
insulted was without doubt my father. And he was 
the first who believed in God, and prayed at the two 
Kiblahs.* Whilst thou, O Muawiyah ! wert an infidel 

* According to Abu'l-Feda, the second year of the Hijrah was 
ushered in by a change in the Kiblah, or the part to which 
Muhammadans are to turn their faces in prayer. At first the 
Prophet and his followers observed no particular rite in turning 
their faces towards any certain place when they prayed. But 
when he fled to el-Medinah, he directed them to turn towards 
the temple of Jerusalem (probably to ingratiate himself with 
the Jews) ; this continued to be their Kiblah for seventeen or 
eighteen months. Afterwards, either finding the Jews too in- 
tractable, or despairing of otherwise gaining the pagan Arabs, 
who could not forget their respect to the temple of Mekkah,* he 
ordered that prayers should for the future be towards that place. 
It would consequently be proof of having been one of the earliest 
converts to el-Isldm to have prayed towards both Kiblahs. 

* The genuine antiquity of the Ka'abah ascends beyond the Christian 
era. In describing the coast of the Red Sea, the Greek historian 
Diodorus has remarked, between the Thamudites and the Saboeans, a 
famous temple, whose superior sanctity was revered by all the Arabians. 
The linen or silken veil, which is annually renewed by the Turkish 
emperor, was first offered by a pious king of the Homeiites, who 
reigned 700 years before the time of Muhammad. Muslims believe that 
Adam, after his expulsion from Paradise, implored of Cud that he 



7o "ILAM-EN-NAS. 



and an idolater. And on the day of Bedr,* my 
father bore the standard of the Prophet, whilst the 
standard of the idolaters was borne by Muawiyah ! 
And the Most High is my witness before you, that 
Muawiyah was scribe to my maternal grandfather^ 
who one day sent for him, but the messenger returned 
and said, * He is eating.' And he sent the messenger 
to him three times, and every time he said, 'He is 
eating.' Then cried the Prophet, ' May Allah never 
appease the craving of thy belly ! . . . Dost thou 

* The first great battle gained by Muhammad, which vastly 
helped his cause. Fought A.H. 2. 
t See Prefatory Note, p. 52. 

might erect a building like what he had seen there, called Bait-el- 
Mamur, or the Frequented House, towards which he might direct his 
prayers, and which he might compass as the angels do the celestial 
mansion. In compliance with this request, God exhibited a representa- 
tion of that house in curtains of light, and set it in Mekkah perpen- 
dicularly under its original, ordering Adam to turn towards it when he 
prayed, and to compass it by way of devotion. After Adam's death, 
his son Seth built a house in the same form of stones and clay, which 
being destroyed by the deluge, was rebuilt by Abraham and Ishmael, at 
God's command, in the same place and after the same model, they being 
directed by revelation. Abu-Horeira affirms that this model, or the 
celestial building from whence it was taken, was a thousand years older 
than Adam, and that the angels began to form that heavenly edifice the 
same number of years before the creation of the world. 

The Kuraish rebuilt the Ka'abah after the birth of Muhammad; it 
was afterwards repaired by Abd 'Allah-ibn-Zubair (See Note *, p. 55), 
Khalifah of Mekkah ; and el-Hajjaj (see Notes, p. 126, and p. 151), in 
a.h. 74 (a.d. 694-5), put it in the form in which it now remains. 



THE ELOQUENCE OF HASAN-IBN-'ALY. 71 

acknowledge this of thy gluttony or not, Mua- 
wiyah ? " Then Hasan continued : " And I call God 
to witness before you whether you are not aware 
that Muawiyah was leading a camel on which his 
father was riding, while his brother here present was 
driving her. And the Prophet of God said what he 
said.* And thou, thou knowest this ! So much for 
thee, O Muawiyah ! — As for thee, O 'Amru ! five of the 
Kuraish were disputing with thee, and one of them got 
the better of thee, like el-Aiham.* He was the meanest 
of them in estimation, and of lower degree than the 
others. Then thou didst rise in the midst of the 
Kuraish, and saidst : ' I have ridiculed Muhammad in 
a poem of thirty lines.' And when the Prophet 
heard this, he cried, ' O Allah ! I am no poet. O 
Allah ! do thou for every line curse 'Amru-ibn-el- 
'As with a curse ! ' Then thou didst depart with 
thy poem to the en-Najashy,f and didst tell him 

* The circumstances here alluded to were probably well 
known at the time ; but I have failed to discover further par- 
ticulars about them. 

f The king of Ethiopia, from whom some of the earliest con- 
verts to el- 1 slam sought protection when persecuted by the 
Kuraish. He received them kindly, and refused to give them 
up to those whom the Kuraish sent to demand them. 

Q 



'ILAM-EN-NAS. 



about it. And he gave thee the lie, and drove thee 
away in disgrace. So thou hast shown thyself an 
enemy to the sons of Hashim both as an infidel and 
as a Muslim. — I do not blame thee for thy hatred at 
the present time, O thou son of Abu-Mait ! * and 

* Abu-Mait was grandfather to el-Walfd, the son of 'Ukbah. 
It is supposed by some that a denunciatory passage in the 25th 
chapter of the Kuran particularly relates to 'Ukbah son of 
Abu-Mait. El-Beidhawy relates that 'Ukbah used to be much 
in the Prophet's company, and having once invited him to an 
entertainment at his house, the Prophet refused to taste of his 
meat unless he would profess el- 1 slam. He did so, but soon 
after, meeting an intimate friend, and being reproached by him 
for changing his religion, 'Ukbah assured him that he had only 
pronounced the profession of faith because he could not for 
shame allow the Prophet to leave his house without eating. His 
friend, however, declared that he should not be convinced unless 
'Ukbah went to Muhammad, set his foot on his neck, and spat 
in his face. He did this in the public hall where the Prophet 
was sitting ; whereupon the latter told him that if ever he met 
him out of Mekkah he would cut off his head. And he was as 
good as his word, for when 'Ukbah was taken prisoner at Bedr, 
the Prophet immediately condemned him to death. El-Aghany 
states that his executioner was Asim son of Thabit, and not 
'Aly. 'Ukbah's children obtained the surname of Sibydt-en-Ndr 
(Children of the Fire, or of Hell-fire,) in consequence of the 
Prophet's answer to their father's question at the time of his 
execution. El-Walid ('Ukbah's son) was one of Abu-Beki-'s 
generals in Upper Palestine, and was nominated governor of 
that province before its conquest. In an engagement before 
Damascus, he was, however, seized with panic, and with his 
troops fled before the enemy, for which conduct he was deposed. 



THE ELOQUENCE OF HASAN-IBN-'ALY. 73 

indeed how can I reproach thee for thy invectives 
against my father, when of a truth he lashed thee 
with eighty lashes for drinking wine ? And by com- 
mand of my maternal grandfather he killed thy 
father who had been taken and bound, and my 
maternal grandfather killed him by command of my 
Lord God ? And when thy father stood before the 
executioner, he said, ' Be gracious unto my young 
sons after me, O Muhammad !' But my maternal 
grandfather replied, ' Hell-fire is their portion.' For 
with him there could be no place for them excepting 
hell-fire, and with my father there could be nothing 
for them excepting the lash and the sword. — And as 
for thee, O 'Utbah ! how canst thou reproach any one 
for murder ? For why didst thou slay him whom thou 
didst discover with thy wife, though taking her back 
again after that she had sinned ? — And as for thee, 
O thou one-eyed Thakify !* for what reason dost thou 

* Mughirah is generally believed to have lost one of his eyes 
at the battle of Yermuk, though some historians say that the 
loss was occasioned by watching an eclipse. At the battle of 
Yermuk, fought A.H. 15 (a.d. 636), between the army of the 
Emperor Heraclius and the Muslims, (see Note J, P- 28,) the 
Christian archers are said to have done such execution that 
seven hundred of the Arabs lost either one or both of their 
eyes. 



74 'TEAM- EN- NAs. 



revile 'Aly ? Is it because his relationship to the Mes- 
senger of God was so very distant ? or because of the 
injustice of his administration towards his subjects 
in this world ? For if thou sayest any such thing, 
thou dost lie, and men will belie thee. And if thou 
sayest 'Aly killed 'Othman, verily thou dost lie, 
and men belie thee. And, moreover, such as thou 
resemble the gnat which settled on the palm-tree 
in the fable. The gnat cried out to the tree, * Hold 
fast, for I am going to fly off!' The palm-tree 
replied to her, ' I was not even aware of thy presence, 
so how could thy taking flight harm me ? ' And how, 
O thou one-eyed Thakify ! could thy blame hurt us ? " 
Then Hasan shook his garments and went out. 
And Muawiyah said to them, "Did I not tell you 
that you could do nothing with him ? And, by 
Allah ! verily the house was dark unto me until he 
departed." * 



* The religious discord of the friends and enemies of 'Aly has 
been renewed in every age of the Hijrah, and is still maintained 
in the immortal hatred of the Persians and Turks. The former, 
who are branded with the appellation of Shiahs, or Sectaries, 
have enriched the Muslim creed with a new article of faith, 
viz., that if Muhammad be the Apostle, his companion 'Aly 
is the Vicar of God. In their private converse, in their public 



THE ELOQUENCE OF HASAN-IBN-'ALY. 75 



worship, they bitterly execrate the three usurpers (Abu-Bekr, 
'Omar, and 'Othman), who intercepted his indefeasible right to 
the dignity of Imam and Khalifah. Even the sanctity of the 
Prophet's burial-place is no safeguard against riot and bloodshed, 
which have often been occasioned by the attempts of Persian 
pilgrims to pollute the tombs of Abu-Bekr and 'Omar (which 
are in close proximity to that of the Prophet), by throwing 
upon them some unclean substance wrapt in a handsome shawl 
or turban. In the language of the Shiahs, the name of 'Omar 
expresses the perfect accomplishment of wickedness and im- 
piety. 

There appears no reason to suppose that 'Aly was personally 
connected with the rebellion in which 'Othman was slain. But 
though he did not directly join the Khalifah's enemies, yet he 
did not help him with that vigour and activity which his relation 
and sovereign might naturally have expected of him ; and this 
want of zeal was made the most of and exaggerated by 'Aly's 
enemies. 



76 'ILAm-EN-NAs. 



THE DISPUTE CONCERNING THE SUPE- 
RIORITY OF THE KURAISH AND THE 
YEMENITES. 

TT is related that Muawiyah was one day seated 
■*• amid his companions, when lo ! two caravans from 
the desert approached. And he said to some of those 
who were with him, " Observe these people, and 
bring me word concerning them." So they went, and 
returned and said, " O Commander of the Faithful ! 
one caravan comes from el- Yemen, and the other 
from Kuraish." Then he said, " Go again to them, 
and bid the Kuraish that they come to us. But as 
for those of el- Yemen, let them remain in their place 
unless we desire their admittance." 

And when the Kuraish entered, Muawiyah saluted 
them, and went near and asked them, " Do ye know, 
O people of Kuraish ! why I left the people of el- 
Yemen behind, and caused you to draw near?" 



DISPUTE BETWEEN THE KURAISH, ETC. 77 

They made answer, " No, by Allah ! O Commander 
of the Faithful!" 

He said, " Because they never cease from vain- 
glorious boasting over us, in matters wherein they are 
incompetent. And to-morrow when they come in, 
and take their places in the assembly, I desire to rise 
amongst them as a devotee, and propose to them 
questions whereby I shall lessen their self-esteem, 
and lower their dignity. Therefore when they come 
in and take their seats in the assembly, and ask 
questions about anything, let no one but me answer 
them." 

Now the chief of the party from el-Yemen was a 
man called et-Tarammah-ibn-el-Hakam, el Bahily. 
And he went to his friends and said to them, " Do ye 
know, O people of el-Yemen ! why the son of Hind * 
has left you outside, and has ordered the Kuraish into 
his presence?" 

And when they replied that they did not, he con- 



* Hind, the mother of Muawiyah, was an Amazon notorious 
for the cruel and revolting indignities which she practised upon 
the corpse of Hamzah, the Prophet's uncle, at the battle of 
Ohod, where she headed a band of women, who like herself 
took part in the combat. 



78 'ILAM-EN-NAs. 



tinued : " In order that to-morrow morning he may- 
rise amongst you as a devotee, and propose to you 
certain questions whereby he may lessen your self- 
esteem and lower your dignity. Therefore when you 
enter his presence, and take your places in the as- 
sembly, if he ask you concerning anything, let no one 
reply to him excepting me." 

And when the morrow came, and they had been 
admitted into Muawiyah's presence, and had taken 
their places, he rose from his seat, and standing erect, 
cried, " O ye people ! who spoke Arabic before the 
Arabs ; and to whom was the Arabic language re- 
vealed ? " 

Then et-Tarammah rose, and answered, " To us, 
O Muawiyah!" not adding, a O Commander of the 
Faithful!" 

" How is that ?" asked Muawiyah. 
*' Because," replied et-Tarammah, " when the Arabs 
came down to Babel, and all mankind spake the 
Hebrew language, the Most High inspired the tongue 
of Yaarab-ibn-Kahtan, el Bahily, with Arabic. And 
he was our ancestor, and spoke Arabic ; and his de- 
scendants after him handed it down from one to 
another until this our day. And we, O Muawiyah ! 



DISPUTE BETWEEN THE KURAISH, ETC. 79 

are Arabs by lineage, whilst you are Arabs by educa- 
tion only." * 

* The Arabians are distinguished by their own writers into 
two classes, viz., the old lost Arabians, and the present inhabit- 
ants of Arabia. The former were very numerous, and divided 
into several tribes which are now all destroyed, or else lost and 
swallowed up among the other tribes ; nor are any certain 
memoirs or records extant concerning them, though the memory 
of some very remarkable events, and the catastrophe of some 
tribes, have been preserved by tradition, and since confirmed by 
the authority of the Kuran. The present Arabians, according 
to their own historians, are sprung from two stocks, Kahtan the 
same with Joctan the son of Eber (see Genesis x. 25), and 
'Adnan, descended in a direct line from Ismael the son of 
Abraham and Hagar. The posterity of the former they call 
el-Ardb el-Aribah, i. e., the genuine or pure Arabs ; and that 
of the latter el-> Arab-el-Musf arabah, i. e., naturalized Arabs. 
(Some writers, though this is contrary to the general opinion of 
Oriental historians, make Kahtan also a descendant of Ismael, 
and call his posterity Mut'ardb, which signifies insititious or 
grafted Arabs, though in a nearer degree than Musfardb.) The 
posterity of Ismael have no claim to be admitted as pure Arabs, 
their ancestor being by origin and language a Hebrew, but 
making an alliance with the Jorhamites by marriage. The 
descents between Ismael and 'Admin being uncertain, the Arabs 
seldom trace their genealogies higher than 'Adnan, whom they 
acknowledge as father of their tribes, the descents from him 
downwards being pretty certain and uncontroverted. Between 
Adnan and Fchr, who went among the Arabs by the surname of 
Kuraish, and from whom the whole tribe of Kuraish deduced 
their name, were ten generations. The Arabs suppose Fchr to 
have been denominated Kuraish from his undaunted braver} 
and resolution : he may be considered as the root of the politest 



So 'IL AM- EN- NA S. 



And this silenced MMwiyah for a time; but in a 
little while he raised his head, and cried, " ye 
people ! which tribe among the Arabs first professed 
el-Islam ; and by whom is witness thereof borne ? " 

Et-Tarammah answered, " We, O Mi awiyah ! " 

" How so ?" asked the latter. 

" Because," replied et-Tarammah, " God sent Mu- 
hammad, and you accused him of falsehood, and pro- 
nounced him a fool, and deemed him mad. But we 
received him and succoured him. And God has re- 



and most celebrated tribe of the Arabs." Kozai'y, his descendant 
in the sixth generation, wrested the guardianship of the Ka'abah 
out of the hands of the Benu-Khuza'ah, and with the custody of 
that building assumed the title of King. Koza'iy's grandson, 
Hashim, raised the glory of his people to the highest pitch, and 
his memory is held in such veneration by the Muslims, that 
from him the kindred of the Prophet amongst them are called 
Hashimites, and he who presides over Mekkah and el-Medinah, 
who must always be of the race of Muhammad, has the title of 
el Imam el Hashim, i. e., The prince or chief of the Hashimites, 
even to this day. Muhammad was the great-grandson of 
Hashim, and when he became famous, the Kuraish, who were 
at first his most violent opponents, added pride in his renown to 
their former arrogance of birth and culture. The Arabians were 
for some centuries under the government of the descendants of 
Kahtan (the progenitor^ of the 'Arab-el-' Aribah). Yaarab (see 
text), one of his sons, founding the kingdom of el- Yemen, and 
Jorham, another son (with a descendant of whom Ismael inter- 
married), founding the kingdom of el-Hijaz. 



DISPUTE BETWEEN THE KURAISH, ETC. 81 

vealed — those who received and succoured, they, they 
are the true believers.* And the Prophet was merciful 
to us in consequence, and overlooked our evil deeds. 
And why did you not the same, but did, on the 
contrary, oppose the Apostle of God ? " 

And Muawiyah reflected upon this question ; but 
after a time, raising his head, he asked, "Oye men ! 
who among the Arabs has the most eloquent tongue, 
and who has borne witness thereof?" • 

Et-Tarammah answered, " We, O Muawiyah ! " 

" How is that?" asked the latter. 

" Because," replied et-Tarammah, " Imru'1-Kis, son 

of Hajar-el-Kandy, was of us. He says in one of his 

poems : 

In years of scarcity 
They feed mankind at times 
From platters large as cisterns 
And cauldrons immovably fixed. 

And verily he quoted from the Kuran before it was 



* Kuran, Sur. 8, v. 75, alluding to the persecution undergone 
by the Prophet and his followers in the early days of Muham- 
madism at the hands of the Kuraish, and his reception by the 
inhabitants of Yathreb, afterwards called el-Medinah. (See 
Note *, p. 13.) 



82 'ilAm-en-nAs. 



revealed. And the Prophet of God himself witnesses 
the same concerning him." 

And for the third time Muawiyah was silenced. 
But once more he asked, " O ye men ! who is 
greatest in courage and renown among the Arabs, and 
who bears witness thereof?" 

Et-Tarammah made answer, "We, O Muawiyah!" 

" And how so ?•" he asked. 

" Because 'Amr-ibn-Ma'ady-Karib, ez-Zabidy,* was 
of us," replied et-Tarammah. " He was a warrior in 
the times of paganism, and a warrior in the times of 
el-Islam, of which the Prophet is his witness." 

"And where wert thou?" asked Muawiyah, "for 
verily he was brought bound in iron." 

"Who brought him?" asked et-Tarammah. 

And when Muawiyah replied, " 'Aly," he continued : 
"By Allah! hadst thou known his power, of a truth 
thou wouldst have submitted the Khalifate to him, 
and not have sought it for thyself." Whereupon 
Muawiyah exclaimed, " Dost thou argue with me, 
thou old woman of el- Yemen ? " 

" Yes," replied he, " I do argue with thee, thou old 
woman of Mudhar ! Because the old woman of el- 
* See Prefatory Note, p. 40. 



DISPUTE BETWEEN THE KURAISH, ETC. S3 

Yemen was Balkis,* who believed in God, and married 
His Prophet Sulaiman, the son of David — Peace be 
upon them both ! But the old woman of Mudhar 
was thy ancestress, of whom God said concerning her 
— ' and his wife is a Hamalat-el-Hdtab ; round her 
neck is a fibre rope.'f 

The historian adds : " And Muawiyah pondered 
over this, and then, raising his head, said, ' May Allah 
recompense thee with friends, and increase thy wisdom, 
and have mercy upon thy forefathers ! ' And he be- 
stowed gifts upon him, and treated him kindly." 

* Said to be the same as the Queen of Sheba, of our Scrip- 
ture. See sequel to this tale. 

f Hamalat-el-Hdtab — Bearer of wood. A surname given by 
Muhammad to Umm-Jamil, the sister of Abu-Sufyan, and wife 
of Abu-Lahab, the Prophet's uncle and bitter enemy. The mth 
chapter of the Kuran is as follows : 

Intitled Abu-Lahab— Revealed at el-Mekkah. 
In the name of the most merciful God. 

The hands of Abu-Lahab shall perish, and he shall perish. His 
riches shall not profit him, neither that which he hath gained. 
He shall go down to be burned into flaming fire : and his wife 
also, bearing wood,* having on her neck a cord of twisted fibres 
of a palm-tree. 

* For fuel in hell ; because she fomented the hatred which her hus- 
band bore to Muhammad ; or, bearing a bundle of thorns and bram- 
bles, because she carried such and strewed them by night in the 
Prophet's way. — Sales Kur&n. 



84 'I LAM- EN NAS. 



THE MARRIAGE OF QUEEN BARKIS WITH 
KING SOLOMON SON OF DAVID. 

The reign of Queen Balkis very nearly coincided with the com- 
mencement of the Christian era. She was, according to 
Abu'1-Feda, the twenty-second sovereign of the family of 
Kahtan, and the eighteenth in the descent from Himyar 
the son of Saba, the founder of the Himyarite dynasty. 
The existence of this princess has given rise to numerous 
fables, amongst others that she was the Queen of Sheba 
who was contemporary with and married Solomon. The 
following account of her marriage with that monarch I 
translated from a copiously annotated Kuran belonging to 
my sheikh. The real name of Balkis was Balkama or 
Yalkama, and Caussin de Perceval states that she was the 
daughter of Hodhad, or of el-Israh the son of Zhu-Jadan, 
not of Sharahil, as stated in the text. The same author also 
states that she killed her husband by means of poison. 

(~^ OD taught King Solomon, son of David, the lan- 
^-* guage of all created things. And over all created 
things He gave him power — men and genii, and the 
beasts of the earth, and the fowls of the air, and the 
fishes of the water. And the armies of King Solomon 



KING SOLOMON AND QUEEN BALKIS. 85 

covered three hundred miles of ground. And when 
he travelled, it was upon a carpet of silk and gold, 
which had been woven by a jinn. And his throne 
was placed in the midst of the carpet, and he sat upon 
the throne. And around him were six hundred 
thousand chairs of gold and silver. And prophets 
sat upon the golden chairs, and wise men upon those 
of silver, whilst others stood around. And genii and 
devils surrounded the men, and wild beasts surrounded 
the genii. And the birds hovered in a flock over the 
carpet, to screen King Solomon from the rays of the 
Sun. And there was a racecourse on the carpet, and 
jars of provisions, and each jar was a load for ten 
camels. And when King Solomon desired to move, 
a strong wind raised the carpet, and a gentle breeze 
bore it along, whithersoever he commanded. And he 
journeyed for a month without pause. Then God 
said to him, " Verily, I have increased thy dominion, 
and should any one from afar desire to speak with 
thee, the wind will bear to thee his words." 

And as the King journeyed, he passed over a 
ploughman, who said, " Of a truth Allah has en- 
dowed King Solomon with a vast dominion." And 
the wind brought these words to the Kind's ears ; and 



86 'ILAm-EN-NAs. 



he alighted from his carpet, and went to the plough- 
man, and said, " If I say, ' Praise be to God,' and 
God accepts my praise, verily it is of more value than 
the whole of my kingdom." Then he again mounted 
the carpet and continued his journey. And he passed 
by el-Medinah, and prophesied, saying, " This is the 
town of the last of all the prophets ; and they who 
believe in this prophet, of a truth their place is in 
Paradise." And when he reached Mekkah, behold ! 
graven images stood around the Ka'abah, and people 
were worshipping the graven images. And he passed 
on in silence. And the Ka'abah wept. And when 
God saw the Ka'abah weeping, He sent an angel, 
which said to the Ka'abah, " Why weepest thou ? " 
The Ka'abah replied, " Because a great prophet has 
passed, and wise men with him, and they have not 
stopped nor blessed me." And God said, " Do not 
weep, for in the latter days I will send to thee much 
people, and the last of the prophets shall come from 
thee. And I will turn the hearts of men to thee as 
the heart of a mother to her son. But the prophet 
whom I will send will break in pieces all these 
images." 

And when King Solomon had passed by the 



KING SOLOMON AND QUEEN BALKIS. 87 

Ka'abah, he entered the Valley of Ants, which is near 
et-Tayif. And the chief of the Ants said to his fel- 
lows, " Go into your houses, for fear lest these people 
should tread on you and kill you." And the wind 
brought the words to King Solomon, who laughed, 
and stayed the carpet until all the ants had taken 
refuge in their houses. Then he continued his journey. 
And presently he descried a flowery land, exceeding 
beautiful, where he desired to stop that he might pray 
and eat. And when he had descended from the 
carpet, the Hud-hud * said to himself, " Our master 
has work to do, and will not miss me. I will fly up 
and see the length and breadth of the land." So he 
rose into the air and looked to the right and to the 
left. Then he perceived in the distance the gardens 
of Balkis, and longed to go thither. And when he 
arrived, he met another Hud-hud, who asked, 
"Whence comest thou, and what seekest thou?" 
u I have come from Damascus," he replied, u with 
our lord Solomon, the son of David." " And who 
is Solomon ? " asked the other. " He is," replied the 
Hud-hud, " the king over men, and genii, and devils, 
and birds, and beasts, and winds. And whence art 
* The Hoopooc. 



'ILAM-EN-NAS. 



thou ? " he asked. " I am of this country," the other 
made answer. "And who is the ruler thereof?" con- 
tinued the Hud-hud. " A woman whose name is 
Balkis," replied the other. " And she is queen of the 
whole land of el-Yemen, and under her are twelve 
thousand chiefs, and under command of every chief 
a hundred thousand horsemen. Dost thou desire to 
see her kingdom for thyself? " he added. The Hud- 
Jiud replied, " I fear lest King Solomon should dis- 
cover my absence, and be wroth with me." " Your 
lord Solomon would desire that thou shouldst see 
this kingdom and tell him about it," said the other. 
So they set off together, and saw the kingdom, and 
the Hud-hud remained until the evening. 

And when King Solomon had descended from his 
carpet in the flowery land which he had espied, and 
the hour of prayer had arrived, behold there was no 
water for his ablutions. So he asked of men and 
genii and devils, " Where is water to be found ? " 
But not one of them could inform him. Then he 
sent for the Hud-hud, and was told, " He is not 
here." 

Now it was the business of the Hud-hud to dis- 
cover water for his master ; for with him was the 



KING SOLOMON AND QUEEN BALK IS. 89 

power to perceive water as in a basin, even though it 
lay many feet below the surface of the ground. 

So King Solomon called for the Eagle who was 
chief over the birds, and asked him where the Hud- 
hud was. The Eagle replied, " I know not." Then 
was the King angry, and cried, " When he returns I 
will certainly punish him, or cut his throat. And 
thou must bring him immediately." 

Then the Eagle soared heavenward until the world 
appeared unto him as a plate. And he looked to the 
right and to the left, and beheld the Hud-hud re- 
turning from the land of el- Yemen. Then he sought 
to seize him, but the Hud-hud exclaimed, " By the 
truth of Allah ! leave me alone, for I have done no 
wrong." " Thou wretch ! " cried the Eagle ; " verily 
the Prophet of Allah intends to kill or to punish thee 
unless thou hast an excuse." 

Then they flew down together to King Solomon, 
who was seated upon his throne. And the Eagle 
said, "Lo! I have brought him." And the Hud- 
hud settled on the ground, and raised his head and 
dreoped his wings and] tail to salute King Solomon. 
And the King asked him, "Where wert thou? for 
verily I intend to punish thee." The Hud-hud re- 



90 "ilam-en-nAs. 



plied, "0 ! Prophet of Allah ! at the Day of Judg- 
ment thou wilt stand before Allah, as I now stand 
before thee : therefore have mercy upon me." And 
when King Solomon heard these words, he trembled, 
and pardoned him. Then he asked again, "Where 
wert thou ? " The Hud-hud replied, " I have brought 
news of things which thou knowest not." And the 
Most High taught the Hud-hud these words in order 
that the King might not grow boastful. " I went to 
the land of Saba," said the Hud-hud, "and found the 
ruler thereof a woman." 

(Now this woman was Balkis, the daughter of 
Sharahil, who was a mighty king, and the ruler over 
the whole of el-Yemen. And he said to the other 
kings of the world, " I am greater than you ; I can- 
not marry from among your daughters." So he chose 
a woman from among the genii whose name was 
Rihanah, and he married her. And of her was born 
Balkis, and they had no other child. And when her 
father was dead, Balkis desired the kingdom. So she 
assembled the people and asked their consent. And 
some of them consented, and some of them refused- 
And the latter chose for themselves a king, and the 
land of el-Yemen was divided. But the kins: whom 



KING SOLOMON AND QUEEN BALKIS. 91 

they had chosen oppressed them ; and in his tyranny 
he took the wives of his subjects, and brought them 
into his harim, and made them his wives. And then 
the people wished to take from him the kingdom, but 
they could not. And Balkis saw his tyranny. So she 
wrote a letter to him offering him marriage. And he 
consented, and said, " Verily of a long while have I 
desired this thing, but I feared to ask it lest thou 
shouldst refuse me." So they were married. But 
the same night she made him drunk with wine, and 
when he was unconscious she cut off his head, and 
returned to her own house. And when day dawned 
the people found the King killed, and his head hang- 
ing before the door of the palace of Balkis. So they 
understood that she had offered him marriage through 
craft, and in order to compass his death. And they 
all assembled before her and said, " The whole king- 
dom is thine of right." So she became Queen of the 
entire country of el- Yemen.) 

And the Hud-hud continued : " And she has great 
possessions, and a bed whereof the length is eighty 
yards, and the breadth forty yards, and the height 
thirty yards. And it is formed entirely of gold and 
silver, encrusted with jewels : and it is placed within 



92 'ILAM-EN-NAS. 



seven doors. And she and her people are worshippers 
of the Sun/' 

Then said King Solomon, " I shall inquire, and 
find out whether thou hast spoken truth or falsehood." 
And he added, "Take this letter and go with it to 
her. And when thou hast delivered it, retire to a 
short distance, and listen to what she and her people 
say." 

So the Hud-hud took the letter, and went to Balkis. 
And he found her at a place called Ma'arab, between 
which and the capital of el-Yemen was three days' 
journey. And Balkis was in her palace, and all the 
doors were locked : for when she would sleep she 
locked the doors and placed the keys beneath her 
pillow. And the window was so made that when the 
Sun rose his first ray might fall upon the Queen. But 
the Hud-hud settled upon the window and shaded it 
with his wings. So the Sun rose, but did not as usual 
enter the room. And when Balkis awoke, she mar- 
velled at not seeing the Sun ; and she arose and went 
to the window to discover the cause. Then the Hud- 
hud threw the letter down before her. And she took 
it, and when she saw the seal she trembled, and be- 
came weak, and knew that he who had sent the letter 



KING SOLOMON AND QUEEN BALKIS. 93 

was greater than she. Then the Hud-hud retired to 
a little distance, and Balkis read the letter. After 
which she seated herself upon her throne, and assem- 
bled her councillors — a hundred thousand wazirs. 
And when they were seated she said to them, "Verily 
a letter has come to me from King Solomon. In it 
he says — You must profess el-Islam. Now, therefore, 
what shall we do ? " They replied, " We have wealth, 
and men, and great courage in war. If thou bid us 
fight, we will fight." But she informed them that it 
was of no avail to fight against King Solomon. " It 
is better," said she, " that we send him a present. If 
he accept it, he is but a king like myself, and then 
we will make war with him. But if he refuse it, he 
is a prophet, and will be content with nothing save 
our religion." So they prepared a gift — a hundred 
Mamluk slaves and two hundred slave-girls, all clad 
alike ; four bricks of pure gold, wrapt in silken hand- 
kerchiefs ; a jewelled crown ; musk and ambergris ; 
and a casket of priceless jewels unpierced. There 
were also other precious stones which were pierced, 
but they were pierced crooked. Then she summoned 
the noblest of her subjects, whose name was Mundzlr, 
and placed wise men under his command. And she 



94 'ILAM-EN-NAS. 



wrote a letter by them, enumerating the presents, 
and saying, " If thou art indeed a prophet, declare 
which among the slaves are youths, and which are 
girls; and without opening the casket make known 
its contents, and pierce the jewels, and thread the 
stones without the help of men or of genii." And 
she said to the Mamluks, "If King Solomon speak 
to you, answer him gently like women." And she 
commanded the women to speak like men. Then she 
said to Mundzir y " If King Solomon receive you with 
anger, fear not, for then he is but a man, and I am as 
strong as he. But if he receive you graciously, he is 
a prophet, and you must hearken to his words." 

So Mundzir set forth with the gift, and the Hud- 
hud flew swiftly to King Solomon and told him all 
that had taken place. 

Then King Solomon ordered genii to make bricks 
of gold and silver, and to pave a road with them for 
twenty-seven miles from where he was, and to build 
a wall on either side of the road, having the upper 
part and the edge of gold and silver. Then he 
inquired of his people, " Where are the most extra- 
ordinary creatures to be found ? " They replied, " In 
such and such a sea there are fish spotted with divers 



KING SOLOMON AND QUEEN BALKIS. 95 

colours, and possessed of wings and crests." He said, 
" Bring them at once." So they brought them. And 
he commanded, saying, " Place them on either side of 
the road, and put their food before them on the gold 
and silver." Then he said to the genii, " Bring your 
children." And they brought many. And he ordered 
them to be ranged on the right hand and on the left 
on either side of the road. Then King Solomon 
seated himself on his throne in the midst of his 
councillors. And around him were chairs — four 
thousand on his right and four thousand on his left. 
Then he said to the genii, " Place yourselves in array, 
and let each row be three miles long." And he 
ordered men the same, and beasts and wild beasts the 
same. 

Then Mundzir arrived. And when he saw the road, 
and strange animals which he had never before beheld, 
eating off the ground and soiling the gold and silver, 
he grew little in his own sight. Then he observed four 
empty spaces left amongst the golden bricks of the 
road ; so he placed therein the four golden bricks from 
Balkis. And when he beheld the genii, he was afraid. 
But they said to him, " Fear not ; proceed." So he 
passed between them until he reached King Solomon, 



96 'ILAM-EN-NAS. 



who looked upon him kindly, and said to him, 
" What wilt thou ? " So Mundzir informed him the 
reason wherefore he had come, and presented to him 
the letter from Balkis. And King Solomen read the 
letter, and asked, " Where is the casket ? " and he 
took it from Mundzir and shook it. Then the angel 
Gabriel came to him and told him what it contained. 
And he said to Mundzir, " This casket contains 
precious stones unpierced, and other stones pierced 
crooked." "Thou art right," said Mundzir ; " but 
thou must pierce the jewels, and string the other 
stones upon a thread." So King Solomon de- 
manded of men and of genii, " Who knows how to 
pierce these jewels ? " But not one among them 
could tell him. Then he asked the devils. And 
they answered, " Send to the worm called 'Iradah. 
So he sent, and the 'Iradah came, and took a hair in 
its mouth, and worked through each jewel until it 
came out on the other side. Then King Solomon 
asked the worm, "What thing dost thou desire?" 
" To live always in trees," it replied. " Thy wish is 
granted," said the King (and the tree-worm lives unto 
this day). Then he asked, "Who can thread these 
stones ? " A white maggot answered, " I will pass the 



KING SOLOMON AND QUEEN BALKIS. 97 

thread through them, Messenger of Allah ! " And it 
took the thread in its mouth, and went into the stones, 
and worked through them until it came out on the 
other side. Then King Solomon asked, " What is 
thy wish?" "To live always in fruit," replied the 
maggot. "Thy wish is granted," said King Solomon 
(and the maggot lives in fruit unto this day). Then 
he called for the slaves, and ordered them to wash 
their hands and their faces. And the women took 
the water first in one hand and then in the other, 
and rubbed it over their faces ; but the men took the 
water in both hands at once and dashed it into their 
faces. And the women washed their arms from the 
elbow down to the wrist, while the men washed theirs 
from the wrist up to the elbow. And thus did King 
Solomon distinguish the men from the women. Then 
he refused to accept what had been sent him, and 
said, " I do not demand worldly wealth or gifts — I 
desire the true faith. And God has created me a 
prophet, and has given me dominions which are 
greater than this gift. To you He has given worldly 
goods without religion, but to me He has given both. 
And because you are without the true faith, worldly 
possessions please you, but they do not satisfy me." 



98 'ILAM-EN-NAS. 



Then he said to Mundzir, " Take away your gift, and 
when you have departed I shall send an army to 
make war upon you, and to seize your people and 
your country." 

Then when her messengers returned unto Balkis, 
she said unto them, u By Allah ! I knew of a truth 
that he was more than a king — even a prophet — and 
we can do nought against him." So she sent a 
message to King Solomon,' saying, "I am coming to 
thee, I and my people, to see what this thing is that 
thou desirest." Then she took her jewelled bed, and 
placed it within seven rooms, and outside the seven 
rooms were seven palaces. And she locked the 
doors, and placed a guard at every door. Then she 
said to one whom she nominated captain over them, 
" Guard the bed, and rule the kingdom, until my 
return." Then she wrote a proclamation for the 
people who were to journey with her, saying, 
" Prepare for a journey." And twelve thousand 
Wazirs travelled with her, and under each Wazir were 
thousands of people. 

And King Solomon sat upon his throne amid his 
councillors, and he beheld people approaching, and 
asked, " What is this ?" They replied, " It is Balkis." 



KING SOLOMON AND QUEEN BALKIS. 99 

And at three miles' distance she descended from her 
animal and approached on foot. And King Solomon 
said to his soldiers, "Who will bring me her bed 
before she has arrived here and professed el-Islam ? " 
(And this he said, because after that she had pro- 
fessed el-Islam he could not seize her possessions, 
and also that he might show her his miraculous 
power.) Then said an 'Afrit, * " I will bring it to 
thee, O King ! ere thou hast risen from council " 
(now the council sat from dawn until noon) ; " and 
I am courageous and faithful." " It must be sooner 
than that," said King Solomon. Then said el-'Asif, 
the King's scribe, " I will bring it before thou canst 
close thine eyes." And he added, " Look towards 
el-Yemen." So the King turned his head in that 
direction, and el-Asif inwardly prayed to Allah, 
and Allah sent an angel who brought the bed 
through the ground in an instant. And the ground 
sank in front of King Solomon, and lo ! the bed 
rose therefrom. And when he saw that it was the 
bed, he said to his people, " Change the position of 

* The term 'Afrit is generally used to designate an evil or 
malicious jinn. But the ghosts of dead persons are also called 
'Afrits. 

L.ofC. 



"ILAM-EN-NAS. 



the jewels in it, that I may test her intellect as she 
did mine, and also because a jinn has brought me 
a report that her mind is weak, and that her feet 
are like the feet of a donkey." (For the genii 
knew of the beauty of Balkts, and were aware that 
when King Solomon should see her he would desire 
her for his wife. And as the mother of Balkis was 
a jinn, and King Solomon possessed power over the 
genii, they feared lest his children should for ever 
lord it over the children of genii ; therefore the jinn 
brought him this false report.) So when Balkis 
arrived, King Solomon asked her, saying, " Is thy 
bed like this one ?" And she recognized her bed, 
and said neither "no" nor "yes," but said, " It is it." 
Then King Solomon commanded to make a house 
with a floor of glass, and to put water under the 
glass, and in the water fish and frogs. And he sat 
on his throne at the end of the house, and called to 
Balkis to come in. And when she saw the water 
and the fish and the frogs, she knew not of the glass, 
and drew up her garments and exposed her feet ; 
and the King saw that the jinn had lied. Then he 
commanded her to renounce the worship of the Sun, 
and invited her to profess el-Islam. And she did so, 



KING SOLOMON AND QUEEN BALKIS. 101 

she and her people. Then King Solomon married 
her. And he loved her exceedingly, and made her 
Queen again over the land of el- Yemen. And he com- 
manded the genii to build for her three fortresses to 
protect the kingdom. And every month until the 
day of his death he visited her, and remained with 
her three days. 

And when King Solomon was dead, there came a 
jinn into the midst of the land of el-Yemen, and 
cried with a loud voice, " O nation of genii, verily 
King Solomon is dead ; fear nothing any longer." 
So the genii all departed from el-Yemen, and since 
that time have become invisible. 



102 'IL AM- EN- NA S. 



HOW SAUDAH DAUGHTER OF 'AMMARAH 
OBTAINED REDRESS FROM MUAWIYAH. 

4 

TRANSLATOR'S PREFATORY NOTE. 

'Ammar-ibn-Yasir, surnamed el-Asad, was one of the first to 
profess el- 1 slam, and was held in high esteem among the 
Associates of the Prophet. It is said that, being taken 
prisoner and condemned to be burnt on account of his 
religion by the idolatrous Mekkans, a miracle was wrought 
on his behalf by Muhammad, who, passing by the place of 
execution, stretched out his hand and commanded the fire 
" to become for him a refreshment, as it had been to 
Abraham in the furnace of Nimrod."* 'Ammar attached 
himself to 'Aly's faction, and fell in the engagement which 
took place between 'Aly and Mu'awiyah at Siffin, a tract of 

* It is evident that Muhammad was indebted to the Jews for 
many of the stories and traditions contained in the Kuran. The 
following is a condensed account of the tale alluded to in the 
above note, as given by the Commentators on the Kuran. The 
Ka'abah was given to Abraham by God as a place of religious 
worship ; so one day when the Chaldeans were abroad in the 
fields celebrating a great festival, Abraham broke all the idols 
then set up in the Ka'abah, except the biggest of them, round 
the neck of which he hung his axe, that the people might lay 
the blame upon the idol. When Terah (Abraham's father) 
returned, finding that he could not insist upon the impossibility 
of Abraham's story without confessing the impotence of his gods, 



HO W SAUDAH OBTAINED REDRESS. 103 

land situated on the Syrian side of the Euphrates, A.H. 37, 
aged 93 years. A mosque containing the tombs of 'Ammar 
and the other Associates who fell in this action, was erected 
at Siffin. 

T^SH-SHI'ABY relates that Saudah, daughter of 

^^ Ammarah-ibn-el-Asad, demanded an audience 

of Miiawiyah-ibn-Abu-Sufyan, who granted it, but 

said to her as soon as she entered his presence, " O 

daughter of el-Asad ! wert not thou the reciter of 

this poem ? 

Gird thee like thy sire, O son of 'Ammarah ! 
On the day of battle when warriors meet. 
'Aly, Husein, and their people support, 
But look upon Hind and her son with contempt.* 
The Imam is of kin to the prophet Muhammad, 
The Standard of Truth, and Steeple of Faith ! 
Be in front of the banners ! Lead on in advance ! 
Cleave thro' with the sharp-cutting sword and the lance !" 
* Muawiyah himself and his mother. 

he fell into a violent passion, and carried him for punishment to 
Nimrod. By order of the latter, a large space was enclosed at 
el-Kuthah, and filled with wood, which, being set on fire, burnt 
so fiercely that none dared venture near it. Then they bound 
Abraham, and putting him into an engine (invented some say 
by the devil), shot him into the midst of the fire, from which he 
was preserved by the angel Gabriel, the fire burning only the 
cords with which he was bound. They add, that the fire having 
miraculously lost its heat in respect to Abraham, became an 
odoriferous air, while the pile changed to a pleasant meadow. 
But otherwise the lire raged so furiously that some maintain 
about two thousand o( the idolaters to have been consumed bv it. 



104 'ILA M- EN- NA S. 



" Yes, O Muawiyah ! " she replied. " But one should 
be held excused who only did as I did for the sake 
of right." 

" But what moved thee to it ? " he asked. And 
upon her answering, "Love for 'Aly, and following 
after truth," he exclaimed, " By Allah ! thou dost not 
appear to have received much favour from 'Aly." 
Whereupon she cried, " God be my witness before 
thee, O Muawiyah ! Do not recall days gone by." 

"Go to! "said Muawiyah, "I suffered nothing at 
the hands of thy brother, for it was impossible for 
such as thou, or one in his position, to harm me." 

" Thou speakest truly, O Muawiyah," she replied ; 
" yet was my brother's estate neither mean nor blush- 
worthy. And, by Allah ! he resembles that saying of 
el-Khansa, 

Sakhra is a beacon to the leaders of caravans, 
As were he a mountain crowned with fire.* 

And I crave pardon, O Muawiyah, if I have done 

anything requiring forgiveness." 

* That is, that his hospitality attracted strangers to him from 
all quarters. 

el-Khansa was a celebrated poetess of the tribe of Sulaim. 
Sakhra was her brother, in whose praise she composed many 
poems. She professed el-Islam in the early days of Muham- 
snadism, and was much esteemed by the Prophet. 



HOW SAUDAH OBTAINED REDRESS. 105 

" Verily I have granted it," he said. " And now 
what is it thou dost want ? " ■ 

" Muawiyah ! " she cried, " surely thou hast risen 
as a ruler over men, and as a governor to give them 
laws. And thou must answer to God concerning our 
affairs, and what He has imposed upon you with 
regard to our rights. Yet thou dost continually 
appoint over us one who deceives thee, and who 
commits violence in the name of the Sultan. And 
he mows us down like as the harvest is mown, and 
causes his roller to pass over us even as cardamums 
are rolled, and he subjects us to degradation, and 
lays violent hands upon our cattle. This is the son 
of 'Urtah ! He came down upon us, slew my men 
and seized my goods ; and, but for Obedience' sake, 
in good truth there is amongst us both strength 
and power. Now, if thou wilt depose him, we 
will show thee our gratitude ; but if thou main- 
tainest him in his post, verily thou shalt know what 
we are." 

" Dost thou mean to threaten me by these words ? " 
asked Muawiyah. " I am minded to bind thee upon 
the pack of a vicious camel, and send thee to him 
that he may do what he pleases with thee ! " 



io6 'ILAM-EN-NAS. 



At this she cast down her eyes and wept, and 
recited, saying : • 

May Allah save the soul of him who is entombed, 
For with him has justice been laid in the grave. 
He allied himself with right, accepting nought in its 

stead ; 
And with right and with religion one has he grown. 

" Whom dost thou mean by that ? " asked Mua- 
wiyah. 

She replied, "The Commander of the Faithful, 
'Aly, son of Abu-Talib [may God make gracious his 
countenance]." 

" And wherefore dost thou praise him ? " he asked. 

" I brought before 'Aly," she replied, " a man whom 
he had made ruler over us ; and betwixt whom and 
us there was no more difference than between the 
lean and the fat (of meat). And I found 'Aly standing 
praying. But when he saw me he ceased from his 
devotions, and asked gently and kindly, ( What 
dost thou want ? ' And when I told him, he 
wept. And he cried, ' O Allah ! be witness be- 
tween me and them ! I do not govern thy creatures 
tyrannously, nor rule over them contrary to thy law.' 
Then he drew from his pocket a piece of leather, 



HOW SAUDAH OBTAINED REDRESS. 107 

shaped like the side of a travelling bag ; and he wrote 
thereon, ' In the name of God the Most Merciful, the 
Compassionate. * Verily an admonition from your 
Lord has been brought unto you. Be faithful in 
measure and in weight, and deprive no man of his due, 
and sow not the seeds of wickedness upon the earth. 
Obedience to God will bring its reward to you if ye 
be true believers, but I am not your keeper.* When 
thou hast read this my epistle thou shalt hold what is 
in thine hand until one shall appear who will take over 
charge from thee. Farewell/ — So I took the letter from 
him, and brought it to the governor, and he obeyed 
and acted according to what was written therein." 

Then said Muawiyah to his scribes, " Write, order- 
ing the restoration of her goods, and compensation for 
what she has suffered." And when she asked, " Will 
that be for myself alone, or for me and my people ? " 
he replied, " Certainly for thee alone." 

" Then," she exclaimed, "if justice is not for every 
one, and if I am not to be like the rest of my people, 
by Allah ! it is an abomination and a disgrace ! " 

Then said Muawiyah, " Write for her what she 
wants, both for herself and for her people." 

* to * Quotation from the Kuran, Sur. vi. ; V. 153. 



10S YZ AM- EN- NA S. 



ANECDOTE OF MISUN. 

TV T I SUN, the daughter of Bahdal * was married to 
IV A Muawiyah, and he brought her from amongst the 
wandering Arabs into Damascus. But she sorrowed 
exceedingly for her people, and at the remembrance of 
her home ; and one day, whilst he was listening to 
her, he heard her reciting, and saying : 

A hut that the winds make tremble 

Is dearer to me than a noble palace ; 
And a dish of crumbs on the floor of my home 

Is dearer to me than a varied feast ; 
And the soughing of the breeze thro' every crevice 

Is dearer to me than the beating of drums ; 
And a camel's-wool Abah f which gladdens my eye 

Is dearer, to me than filmy robes ; 
And a dog barking around my path 

Is dearer to me than a coaxing cat ; 

* I think Bahdal is a mistake. I find that other authorities 
speak of Misiin as the daughter of Ydhdak, of the tribe of Kalb. 
She had an excellent genius for poetry ; and at Muawiyah's 
command took her son Yezid (Miiawiyah's successor) with her 
into the desert, among her own relations, in order to inspire him 
with poetic sentiments. 

f The long loose cloak of camel's wool which is to this day 
worn by the Bedawin Arabs. 



ANECDOTE OF MIS UN. 109 

And a restive young camel, following the litter, 
Is dearer to me than a pacing mule ; 

And a feeble boor from 'midst my cousinhood 
Is dearer to me than a rampant ass. 

And upon hearing these lines, Muawiyah ex- 
claimed, u The daughter of Bahdal was not satisfied 
until she had likened me to a rampant ass ! " And 
he ordered her to be packed off again to her family 
in the desert. 



10 'ILAM-EN-NAS. 



"A WONDERFUL TALE OF ANOTHER 
PERIOD." 

TT is said that when Bahram* succeeded to the 
kingdom of Persia after his father, he gave no 
heed to his government or his subjects, but devoted 
himself to amusement, and enjoyment, and pleasure, 
and sport ; until at length the towns threw off his 
yoke and fell into ruin, and cultivation diminished, 
and the treasuries became empty. 

And one moonlight night, he was riding out 
towards Seleucia and Ctesiphon, where he had certain 
pleasure and hunting-grounds. And he sent for the 
Maubadz — who is amongst the Magians as the High- 
priest amongst the Jews, and the Bishop amongst the 

* " Bahram the son of Bahram" was the third of that name 
among the kings of Persia. He was the fifth of the dynasty of 
the Sassanidas, and was only the adopted son of his predecessor. 
Ibn-Batrik says that this prince was a contemporary of the 
Emperors Gordian and Gallienus, which would bring his reign 
somewhere between a.d. 237 and a.d. 268, or somewhat less than 
four hundred years before the time of Muhammad. 



"A WONDERFUL TALE OF ANOTHER PERIOD!' in 

Christians — to talk over his affairs with him. And 
as they journeyed they passed through the ruins of a 
large town which had fallen into decay during his 
reign. There was no living creature to be found 
therein excepting owls. And one of the owls was 
screeching, and his mate was answering him from 
amidst the ruins. 

Then Bahram asked his companion. " Hast thou 
ever known amongst men one who understood the 
language of this bird which screams through the 
darkness of the night?" 

The Maubadz answered, "I, O King! am of those 
whom God has thus endowed." 

"Then tell me," said Bahram, "what each of these 
birds is saying." 

" This male owl," said the Maubadz, " is courting 
the hen bird, and he has said to her, ' Mate with me 
that we may bring up children who will praise God, 
and that there may remain of us in this world a pos- 
terity to invoke abundant blessings upon us.' And 
the hen owl has answered, ' In this which you de- 
mand there is great happiness and good fortune for 
me, both in this present life and in the future. But I 
must impose one condition upon you ; if you accept it, 



'ILAM-EN-NAS. 



I will agree to what you wish.' Then the male bird 
asked her, 'What is your demand?' She replied, 
' That out of the ruins belonging to this large town, 
you will bestow upon me twenty of those villages 
which have fallen into decay during the reign of the 
present fortunate prince.' " 

Then the King asked the Maubadz, " And what 
did the male owl say to her ?" 

" His reply to her," answered the Maubadz, " was, 
' If the days of this fortunate prince endure, I will 
bestow upon you a thousand of these villages. But 
what will you do with them?' And she made an- 
swer, ' Through our union our race will become 
famous, and our memory great .; and we will give one 
village from amid these ruins to every son amongst 
our children.' And he said to her, ' This is a light 
task that you have demanded of me, and I will fulfil 
it if this King lives.' " 

Then when Bahram heard the words of the Mau- 
badz, his soul was moved within him, and he awoke 
from his sleep, and pondered over what had been told 
him. And he alighted at once, and his attendants 
followed his example. Then he and the Maubadz 
went aside, and the King cried, a O thou supporter 



"A WONDERFUL TALE OF ANOTHER PERIOD." 113 

of the laws of religion, and wise counsellor of the 
King, and his admonisher of neglect of the duties of 
his government and the misery of his country and his 
subjects ! what are these words in which thou hast 
spoken to me ? For verily thou hast troubled in me 
that which was at rest." 

So the Maubadz made answer, " I found that this 
was the time to obtain help from the fortunate 
prince for the wretched people and the towns. There- 
fore made I a fable of* my words, and an admonition 
in the language of birds, in order that the King might 
ask me that which he did ask me." 

" O wise counsellor!" said the King ; " recount to 
me the aim thou hadst in view." 

The Maubadz replied, " O King ! surely the empire 
is not secure except by obedience to the Divine law 
and unswerving obedience to God. And the Divine 
law cannot be maintained except by the King. And 
the King has no strength except by men. And there 
is no supporting men except by wealth. And there 
is no road to wealth except by the cultivation of the 
soil. And there is no road to cultivation except by 
justice. And justice is — upright dealing betwixt the 
creatures created by God, the Glorious, the Most 



[14 'ILAM-EN-NAS. 



High. And He has appointed for Himself a deputy, 
who is — the King. 

" Then said the King, " Certainly what thou hast 
described is true. But explain to me what thou dost 
mean by it, and enlighten me fully." 

He replied, " Willingly, King ! Verily thou hast 
caused suffering to the villages by bestowing them 
upon retainers and idle persons, who took for them- 
selves the first-fruits of the crops, and forestalled the 
harvest, and neglected cultivation, and the considera- 
tion of consequences, and of what would profit the 
villages. And they themselves being exempt from 
taxation on account of their relationship to the King, 
the burden fell upon the subjects and the tillers of the 
village lands. Then these deserted their homes, and 
wealth decreased, and both soldiers and labourers 
dwindled. And the country of Persia was coveted 
greedily by the neighbouring kings and peoples, for 
in their opinion the means whereby the pillars of 
the State were supported had been destroyed." 

Then when the King heard this he remained where 
he was for three days. And he sent for the wazirs, 
and secretaries, and members of the diwans. And he 
wrested the villages from the hands of his minions 



"A WONDERFUL TALE OF ANOTHER PERLOD." 115 

and adherents, and restored them to their owners. 
And they resumed their former habits, and applied 
themselves to tillage ; and those of them who had 
become weak, again grew strong, and thus the ground 
was cultivated and waxed fertile. And the farmers 
increased in substance, and the armies became power- 
ful, and the growth of enmity ceased. And the King 
set himself earnestly to business, and his conduct was 
praised, and his kingdom was so well governed that 
after him his reign was known as — The happy days 
of him who extended bounty to all men, and over- 
shadowed them with justice. 



n6 'ILAM-EN-NAS. 



"ANOTHER WONDERFUL STORY." 

L-ASMAIY* is said to have related the fol- 
lowing wonderful tale. 
At the time that Khalid,t the son of 'Abd- Allah, 

* El-Asmai'y was a celebrated philologer, a complete master 
of the Arabic language, an able grammarian, and the most 
eminent of all those persons who transmitted orally historical 
narrations, singular anecdotes, amusing stories, and rare expres- 
sions of the language. He was heard to say that he knew by 
heart sixteen thousand pieces of verse composed in the mea- 
sure called raja,2, and it was observed of him that he never 
professed to know a branch of science without its being dis- 
covered that none knew it better than he. His works consisted 
of treatises upon every variety of subject. Doubtful points of 
literature were sent to him to be resolved, and it was said that 
none ever explained better than he the idiom of the desert 
Arabs. He was born a.h. 122 or 123 (a.D; 740), and died at 
el-Basrah, of which place he was a native, or, as some say, at 
Marw, a.h. 214, 216, or 217, according to different authorities. 

t Khalid-ibn-'Abd-AUah, el Kusary, was appointed governor 
of Arabian and Persian 'Irak by Hisham-ibn-'Abd-el-Malik. 
Before that, in a.h. 89, he was governor of Mekkah. His 
mother was a Christian, and his grandfather Yezid was one of 
the Associates of the Prophet. Khalid was considered as one 



"ANOTHER WONDERFUL STORY. 117 

el Kusary, was governor of el-Basrah, I went to that 
place seeking the Bedawin of the Benu-Saad. And 
one day when I went into Khalid's presence, I found 
people surrounding a young man of prepossessing 
appearance, and evidently possessed of elegance and 
polite manners. He was well made, and of a grace- 
ful figure ; his odour was fragrant, his countenance 
striking, and his mien calm and dignified. And 
Khalid inquired his history of those who had brought 
him in. Whereupon they affirmed, " This is a robber 
whom we found yesterday in our abode." 

So Khalid looked at him ; and the comeliness of 
his appearance, and his cleanliness, astonished him. 
And he said to the people, " Loose him." Then he 
caused him to be brought near, and asked him con- 
cerning his story ; to which the young man replied, 
" Verily it occurred as they have said ; and the affair 
took place as they have related." 

of the most elegant and correct pulpit orators of the Arabian 
nation ; he was also very beneficent, and generous to profusion 
in his donations. Doubts were cast on the sincerity of his re- 
ligious belief, as he had built a church for his mother to pray 
in. In \. 11. 125 or 126 (,\.D. 743) he was deposed from the 
government of 'Irak, and put to death with cruel tortures at el- 
Hirah (see Prefatory Note, p. 37) by his successor Yusuf-ibn- 
'Omar-eth-Thakify. 



n8 'ILAM-EN-NAS. 



"What possessed one so well-conditioned, and of 
so pleasing an aspect as thine, to do such a thing ? " 
asked Khalid. 

" The wickedness of the world overcame me," he 
answered, " and God [may He be praised and exalted] 
is judge of the same." 

"May thy mother be bereft of thee!" cried 
Khalid. " Hadst not thou with a good countenance, 
and a sound mind, and excellent manners, a con- 
science to preserve thee from theft ? " 

He replied, " Let that pass, O Prince ! and make 
known the command of the Most High concerning 
that upon which my hands laid hold, for God is not 
unjust to His slaves." 

Then was Khalid silent awhile, pondering over the 
affair of the young man. Presently he caused him to 
approach, and said to him, "Although thou hast 
confessed before the face of witnesses, verily I am in 
doubt, for I do not believe thee to be a thief. If 
therefore thou hast a story other than that of the 
robbery, make it known to me." 

" O Prince ! " said the young man, " do not imagine 
that there is anything but what I have confessed to 
thee ; neither have I anything further to say than 



"ANOTHER WONDERFUL STORY." 119 

that I did enter the house of these people, and stole 
therefrom of their property ; and they followed me, 
took it from me, and brought me before thee." 

So Khalid ordered him to prison, and commanded 
the herald to proclaim in el-Basrah : — Let all who 
desire to witness the punishment of So-and-so the 
robber, and the cutting off of his hand,* be present 
to-morrow. 

And when the young man had been cast into 
prison with fetters fastened to his feet, he sighed 
deeply, and recited, saying : 

Khalid threatens the loss of my hand 

If I reveal not to him her story ; 

But I said, " Far be it from me to disclose 

What the heart has received from its mistress ! 

To lose my hand for what I have confessed 

Is less grievous to the heart than her shame. 

And the gaolers happening to overhear him, came 
and reported the same to Khalid. And when night 
fell, the latter ordered him into his presence, and 
when he was brought in, entered into conversation 

* " If a man or a woman steal, cut off their hands, in retribu- 
tion for that which they have committed ; this is an exemplary 
punishment appointed by God ; and God is mighty and wise." — 
El k'urdn, Sur. v., V. 42. 

K 



120 'ILAM-EN-NAS. 



with him ; and found him so well-bred, sensible 
intelligent, and refined, that he was astonished at 
him. Then Khalid ordered some food to be brought, 
and when they had eaten and talked together for 
some time, said to him, " Of a truth, I felt convinced 
that thou hadst some other tale besides that of the 
theft. Therefore, to-morrow, when the people and 
the judges are present, and I ask of thee concerning 
the robbery, if thou dost deny it and throw doubt 
upon it, thou wilt save thyself from mutilation. For 
verily the Prophet of God has said, ' Doubts invali- 
date penal sentences.' " Then he ordered him^back 
to the prison. 

And when the morning dawned upon the world, 
there was left in el-Basrah neither man nor woman 
who abstained from coming to witness the punish- 
ment of that young man. And Khalid was enthroned, 
and with him were the chief people of el-Basrah, 
besides others. And he sent for the judges, and 
desired the young man to be brought, who came 
hobbling in his chains ; and there was not a woman 
but wept for him, crying aloud and bewailing him. 
But silence was imposed upon the people, and then 
Khalid said to the young man, " Verily these people 



ANOTHER WONDERFUL STORY: 



assert that thou didst enter their house and didst 
steal their goods. What sayest thou ?" 

He replied, " They speak the truth, O Prince ! I 
did enter their house, and did steal of their pos- 
sessions." 

" Perhaps," said Khalid, " it was something of no 
great value that thou stolest ?"* 

" On the contrary," said he, " I stole their goods of 
greatest worth." 

" Then it may be," said Khalid, " that it was not 
in its proper place when thou didst lay hands upon 

it?"f 

" Not so," he answered, "it was placed in security." 

" But it may chance that thou wert partner with 
these people in a portion of it," suggested Khalid. 

" No," said he, " the whole of it was theirs ; I had 
no right whatsoever to it." 

Then Khalid grew furious, and went up and struck 

* According to the SunnaA, or Traditions of the Prophet, 
the punishment of mutilation was not to be carried out if 
the value of the stolen property was less than a quarter of a 
dinar. In Sale's translation of the Kuran the sum in question 
is erroneously stated as four dinars. 

t To render a thief liable to the punishment of mutilation, it 
it was held necessary that the stolen property should have been 
taken from a place to which he had not easy access. 



122 'ilAm-en-nAs. 



him in the face with his whip, and cried, " It verifies 

the lines, 

Man desires that his wish may be granted, 
But God denies except what He thinks good." 

And then he sent for the executioner to cut off the 
culprit's hand. So he came, and drew forth his knife, 
and stretched out the young man's hand. But a girl, 
bedraggled with mud, rushed from the midst of the 
women, and shrieking aloud threw herself upon him. 
Then she cast aside her veil, and revealed a face 
resembling the moon in its fullest beauty. And a 
great confusion arose amongst the people, one would 
almost have thought it to be a riot. Then she cried 
with a loud voice, " I adjure thee in the name of 
Allah, O Prince ! that thou delay the mutilation until 
thou hast read this petition" — and she presented a 
paper to him. 

So Khalid broke the seal, and lo ! within it were 

written the following lines : 

Ah, Khalid ! This fellow is mad through love, is enslaved thereby. 

His eye has been wounded by an arrow from my bow. 

A dart from 'neath my eyelids deafened him. And his heart 

Is as a flaming fire. His state is like one void of reason. 

He has confessed to a crime which he did not commit, holding 

That better than the dishonour of his beloved. 

Therefore deal gently with the sad lover ; for he 

Is of a noble disposition, by nature not a thief. 



"ANOTHER WONDERFUL STORY." 123 

And when Khalid had read the lines, he turned 
away, and withdrew from the people, and caused the 
woman to be brought before him, and inquired her 
history. So she informed him that this young man 
loved her as she loved him ; and that he wished to 
come and see her ; and in order to let her know where 
he was he threw a stone into the house. And her 
father and her brothers heard the noise made by the 
stone, and went towards him. And when he saw 
them coming he collected all the things belonging to 
the house and made them up into a bundle. So they 
seized upon him, and said, u This is a thief." u And 
they brought him," said she, "to thee. And he 
confessed the theft and persisted in it, in order to save 
me from getting into trouble amongst my brethren. 
And the loss of his hand was a light thing for him to 
bear, provided he screened me, and I was not dis- 
graced. And all this by reason of his extreme 
generosity and the nobility of his soul." 

Then said Khalid, " He is worthy through this 
deed." And he called the young man to him, and 
kissed him on the forehead, and commanded to fetch 
the father of the girl, and said to him, " O Sheikh ! 
verily we had determined upon executing the law of 



[24 'ilAm-en-nAs. 



mutilation upon this young man. But God, the 
Glorious and Most High, has preserved us from so 
doing. And verily I have ordered for him ten 
thousand dirhems as a compensation for his hand, 
and a reward for his care of thy and thy daugh- 
ter's reputation, and for preserving the honour of 
you both. And verily I have ordered another ten 
thousand dirhems for thy daughter, and I pray thee 
to grant me permission to unite her in marriage with 
him.' 5 

Then said the old man, "Certainly I grant per- 
mission for that, O Prince !" 

So Khalid praised and magnified God, and preached 
a beautiful sermon ; and said to the young man, 
" Verily I have united thee to this girl, Such-an-one, 
here present, by her consent and wish, and by the 
consent of her father, for this dowry, of which the sum 
is ten thousand dirhems." 

And the young man said, " I accept this marriage 
at thy hands." 

Then Khalid ordered that the money should be 
carried on trays in procession to the young man's 
house. And the people dispersed rejoicing. And 
there was not one in the market of el-Basrah but 



"ANOTHER WONDERFUL STORY r 125 

threw almonds and sugar upon the pair, until they 
entered their dwelling happy and contented. 

el-Asmaiy adds : "And I never saw a more wonder- 
ful day than that : the beginning of it weeping and 
mourning, the end of it joy and gladness." 



26 'ilAm-en-nAs. 



THE SAD FATE OF THE LOVERS WHO 
DIED OF LOVE. 

TRANSLATOR'S PREFATORY NOTE. 

'Abd-el- Malik, the son of Marwan (for whom see Note *, p. 55), 
was the fifth Khalifah of the 'Omeyyah dynasty. He 
obtained the surname Raski-el-Hdjar, Sweat of a stone, 
or as we should paraphrase it Skin-flint, on account of his 
extreme avarice. The anecdote here given does not, 
however, answer to that character of him. In power he 
surpassed all his predecessors, and it was in his reign that 
the Muslim arms made conquests in India in the east, and 
in Spain in the west. He began his reign a.h. 65 (a.d. 684), 
and died A.H. 86. He was succeeded by his son el-Walid, 
the eldest of sixteen sons, of whom three besides el-Walid 
reigned over the Khalifate. 

El-Hajjaj, son of Yusuf, was governor of 'Irak and Khorassan 
for 'Abd-el- Malik, son of Marwan. For a further account 
of him see Note J*, p. 151. 

/ HpHE first who was called 'Abd-el-Malik in el-Islam, 
-*- was the son of Marwan ; and his surname was 
Rashi-el-Hajar. The following tale is told of him 
in the Hayat-el-Haiwan, and is also mentioned by 
Muhammad-ibn-Wasi '1 Haity. 



THE LOVERS WHO DIED OF LOVE. 127 

'Abd-el-Malik-ibn-Marwan sent the following letter 
to el-Hajjaj-ibn-Yusuf : — "In the name of God the 
Compassionate, the Merciful, to el-Hajjaj-ibn-Yusuf. 
When this my letter reaches thee, and thou hast read it, 
send to me three foreign slave-girls, full-grown, virgins. 
They must possess the very perfection of beauty. 
And write to me a description of each one of them, 
and the amount of her value in money." 

So when el-Hajjaj had read the letter, he sent for 
the Nakhkhasin, that is, the slave-merchants, and 
laid upon them the commands which he had received 
from the Commander of the Faithful, ordering them at 
the same time to search through the towns until they 
should attain their end. So they went from town to 
town and from country to country, until having found 
what they sought, they returned to el-Hajjaj with 
three foreign full-grown virgin slave-girls, whose like 
was nowhere to be found. And el-Hajjaj was loud in 
his praise, and set himself to examine each one of 
them, and to estimate her money value. And he 
found that they were priceless, and that each one of 
them was worth the cost of them all. 

Then he wrote a letter to Abd-el-Malik, the son of 
Marwan, in which, after the customary salutation, he 



[28 'ilAm-en-nas. 



said : " The letter of the Commander of the Faithful 

[may God prolong his days to me] % wherein he 

commands me to buy for him three full-grown foreign 

virgin slave-girls, and to write him a description of 

each one of them, and her value, has reached me. 

Concerning the first girl — may Allah lengthen the 

days of the Commander of the Faithful ! for her 

throat is slender, her back broad, her eyes black as 

antimony, her cheeks sweet ; verily her bosom is 

rounded, and the flesh of her limbs is like gold 

mingled with silver, and she resembles that which is 

said : 

The ornament of her who is fair is the blackness of her eye, 
As if she were silver well mingled with gold. 

And her price, O Commander of the Faithful ! is 
thirty thousand dirhems. And with regard to the 
second girl. Verily she is superbly beautiful, of just 
stature and perfect proportion. So gentle is her 
speech, that hearing it, the sick would recover health. 
And her price, O Commander of the Faithful ! is 
thirty thousand dirhems. And as to the third girl. 
Truly her glance is languishing, her hand exquisite, 
her form faultless ; she is grateful for little, obedient 
to her friend ; her elegance is astonishing, as though 



THE LOVERS WHO DIED OF LOVE. 129 

she were descended from a gazelle. And her price, 
O Commander of the Faithful ! is eighty thousand 
dirhems." Then he added thanks and praise to the 
Commander of the Faithful, and folded and sealed 
the letter. 

And he sent for the slave-merchants, and said, 
" Prepare to journey with these girls to the Com- 
mander of the Faithful." 

But one of them cried, " May Allah strengthen the 
Prince ! I am an old man and too feeble for tra- 
velling ; yet I have a son who can take my place : 
have I permission to equip him ? " 

El-Hajjaj replied, " Yes." So they made ready 
and set forth. 

And in the course of their journey they stopped 
at certain places to rest ; and the slave-girls slept. 
And on one occasion the wind blew, and lifted the 
veil of one amongst them, and the dazzling light of 
her beauty appeared. And she was a Kufite, and 
her name Maktum. And the son of the slave-mer- 
chant saw her, and in one moment was overcome by 
love. Now he was a comely youth ; and profiting 
by the inattention of his masters, he went towards 
her and began reciting : 



130 'ilAm-en-nAs. 



Ah ! Maktum, my eye with weeping wearies not, 
And my heart by grievous darts is pierced ! 
Ah ! Maktum, how many lovers has love destroyed ? 
My heart is captive, how can I hide my passion ? 

Then she answered him, saying : 

If these thy words be true, why didst thou not seek us 
At night, when closed were the eyes of envy ? 

So when night fell, the son of the slave-merchant 
girt on his sword, and came to the girl, and found 
her standing up awaiting his approach. And he 
took her and hoped to make his escape with her. 
But his masters became aware of it, and seized him, 
and bound him with cords, and loaded him with 
irons. And he was kept as a prisoner amongst 
them until they stood before 'Abd-el-Malik. 

And when they presented themselves to him with 
the slave-girls, he took the letter and opened it and 
read it. And he found that two of the girls answered 
to the descriptions, but that; the third did not, and 
she was the girl from el-Kufah. And perceiving 
that her face was wan, he said to the slave-mer- 
chants, " What ails this girl ? She does not answer 
to the description given of her by el-Hajjaj in his 
letter. And what means this pallor and wasting 
away ? " 



THE LOVERS WHO DIED OF LOVE. 131 

Then they made answer, " O Commander of the 
Faithful ! we will tell thee, and we put ourselves 
under thy protection." 

" If you speak the truth," said he, " you may trust 
in me ; but if you lie, you shall perish." 

So one of the slave-merchants went out, and 

brought in the young man bound with chains. And 

when they stood before the Commander of the 

Faithful, the young man wept bitter tears, and 

made certain of punishment. Then he composed 

these lines, and recited them : 

Commander of the Faithful ! I am brought, humbled to the 

dust, 
And, verily, my hand is bound unto my neck. 
I confess the wicked act, and my evil deed ; 
And am not guiltless of that whereof I am accused. 
Dost thou kill me, my crime merits worse than death ; 
Dost thou pardon, 'twill be thro' generosity towards me. 

Then said 'Abd-el-Malik to him, " O young man ! 
how could such a thing have entered thy mind ? Was 
it through scorn of us, or for love of the girl ?" 

He replied, " By thy truth, O Commander of the 
Faithful ! and by the greatness of thy power, it was 
solely for love of the girl." 

Then said the Commander of the Faithful, " She is 
thine, with all that had been prepared for her." 



i 3 2 'ilAm-en-nAs. 



So the young man took the girl, with all the 
ornaments and pearls that the Commander of the 
Faithful had made ready for her. And he journeyed 
with her happy and contented, until at a certain road 
they stopped to halt for the night. 

And when day dawned and their people wished to 
continue the journey, they came to rouse them, and 
found them clasped in each other's arms, both dead ! 

And they wept over them, and buried them by the 
roadside, and sent news of them to the Commander 
of the Faithful, 'Abd-el-Malik, the son of Marwan. 
And he wept for them, and marvelled at it. 



ANOTHER PITIFUL TALE OF LOVE. 133 



ANOTHER PITIFUL TALE OF LOVE 

A ND here is a similar love story. 
^*- It is said that 'Abd-Allah-ibn-Miiamr, el-Kisy, 
used to tell the following tale : — 

I one year made the pilgrimage to the Sacred 
House of God ; and when my pilgrimage was ended, 
I determined to visit the tomb of the Prophet* 
And one night while I was sitting between the tomb 
and the Rawdat,f lo, I heard some one sighing 

* Muhammadans hold the pilgrimage to Mekkah to be so 
necessary to salvation, that, according to a tradition of their 
Prophet, he who dies without performing it may as well die a 
Jew or a Christian. To the Ka'abah, therefore, every Muslim 
who has health and means sufficient, ought once at least in 
his life to go on pilgrimage. A visit to the tomb of the Prophet 
at el-Medinah is constantly the sequel to the pilgrimage to 
Mekkah, from which place el-Medinah lies 200 miles to the 
north-west. It is considered a pious custom, and beneficial to 
him who observes it, but not indispensable to salvation. 

f The following is the account of the Rawdat given in 
Burton's " Pilgrimage to El Medinah and Mecca":— "Armed 
at the western small door in the dwarf wall, we entered the 
celebrated spot called El Rauzah, or the Garden, after a savin;; 



34 'ILAM-EN-NAs. 



aloud, and groaning heavily. So I listened silently, 
and, behold, he was reciting these lines : 

Does it grieve thee, the plaining of doves in the lote,* 
And awaken bitter grief in thy breast ? 

of the Prophet's — ' Between my tomb and my pulpit is a garden 
of the gardens of Paradise/ " — Vol. ii., p. 64. 

" The * Garden ' is the most elaborate part of the mosque. 
Little can be said in its praise by day, when it bears the same 
relation to a second-rate church in Rome as an English chapel- 
of-ease to Westminster Abbey. It is a space of about eighty 
feet in length, tawdrily decorated so as to resemble a garden. 
The carpets are flowered, and the pediments of the columns 
are cased with bright green tiles, and adorned to the height of a 
man with gaudy and unnatural vegetation in arabesque. It 
is disfigured by handsome branched candelabras of cut crystal, 
the work, I believe, of a London house, and presented to the 
shrine by the late Abbas Pacha of Egypt. The only admirable 
feature of the view is the light cast by the windows of stained 
glass in the southern wall. Its peculiar background, the railing 
of the tomb, a splendid filigreework of green and polished brass, 
gilt, or made to resemble gold, looks more picturesque near than 
at a distance, when it suggests the idea of a gigantic birdcage. 
But at night the eye, dazzled by oil-lamps suspended from the 
roof, by huge wax candles, and by smaller illuminations falling 
upon crowds of visitors in handsome attire, with the rich and the 
noblest of the city sitting in congregation when service i6 per- 
formed, becomes less critical. Still the scene must be viewed 
with a Moslem's spirit, and until a man is thoroughly imbued 
with the East, the last place the Rauzah will remind him of is 
that which the architect primarily intended it to resemble — a 
garden." — Vol. ii., p. 68. 

* The Sidr, or Lotus Tree. Rhamnus Lotus, Linnaeus and 
Reichart. Zizyphus Lotus, Lamarck, Willdenow, Des fon- 



ANOTHER PITIFUL TALE OF LOVE. 135 



Has sleep fled thee through musing on the fair ? — 
She has bestowed upon thee instead crazing meditation. 

Night ! thou hast been long to the sick one ; 
He suffers through desire and loss of patience. 
Thou hast delivered the lover to burning flames : 
He is consumed as living coals consume. 

The moon bears witness that I love — 

That love for one fair as herself has subdued me. 

1 thought not of suffering on her account, 
Nor recked I of it ere it smote me. 



'Abd-Allah continues : Then the voice broke, and 
I knew not whence it had come to me. So I re- 
mained motionless, when, lo ! verily the weeping and 



taines. Zizyphus Sylvestris, Shaw. Rhamnus Napeca, Forskal. 
This tree bears a small round fruit of much the same size, 
shape, and colour as a Siberian crab-apple. It is highly astrin- 
gent, but is considered a delicious fruit by the Bedawin, to 
whom its acidity is doubtless a pleasant change from their ordi- 
narily dry food. A decoction of its leaves is used for washing 
dead bodies. This is one of the traditions called "hukmat 
taabbud" i.e., a precept of worship to be obeyed, but for which 
no reason has been assigned ; in contradistinction to the " Jiuk- 
mat mdanahu zd/iir," i.e., an order for which the reason is 
apparent. Of the latter class is the order that corpses should 
be washed in salt water, the reason being that they might 
thereby be longer preserved from turning to dust. Probably 
the astringent properties of the lotus were known to the Prophet, 
who was skilled in chemistry, and he ordered the decoction from 
these leaves to be used in places inland, where salt water w as 
not procurable. 

L 



I 3 6 'ILAM-EN-NAS. 



groaning again began, and the man recited these 
lines, saying : 

The fleeting vision of Riya has grieved thee, 

And the night is dark as the blackest tresses. 

The foundation of love was laid by thine eye ; 

But the brilliant vision has fled from thy gaze. 

I called to the Night — and the darkness was 

Like an ocean with rolling billows beating ; 

Whilst the moon traversed the heavens 

As a journeying Monarch with the stars his armies. — 

" O Night ! thou hast been weary to the lover, 

Only with the Dawn is his aid and succour." 

But Night answered me, " Die thy natural death ! and know 

That love is the self-contempt of the lover." 

And at the beginning of his verses I rose in order 
to find the voice, and he had not ended them before I 
was with him. And I found him a youth with the 
down yet on his face, and with tears flowing in tor- 
rents over his cheeks. So I said to him, " Good 
morrow, young man." He replied, " And to thee — 
who art thou ? " I answered, " 'Abd-AUah-ibn- 
M'amr, el-Kisy." 

He asked, " Seekest thou aught ? " 

I replied, " I was sitting in the Rawdat, and 
nothing troubled me this night excepting thy voice. 
Now my life is at thy service ; what is it thou 
requirest ?" 



ANOTHER PITIFUL TALE 01 LOVE. 137 

" Sit down," said he. And when I had done so, 
he continued : " I am 'Utbah-ibn-Khabab-ibn-el- 
Mundzir-ibn-el-Jamuh, el-Ansary* At dawn I re- 
paired to the el-Ahzab mosque, and remained awhile 
kneeling and prostrating. Then I withdrew to a 
distance, and, behold ! I came upon women progressing 
like moons, and having in their midst a girl of mar- 
vellous beauty and perfect grace, who advanced 
towards me, and said, ' O 'Utbah ! what sayst thou 
to an union with one who seeks union with thee ? ' 
Then she left me and departed, and I could hear no 
news nor find any trace of her. And verily, I, beside 
myself, am speeding from place to place, seeking 
her." 

Then he cried aloud, and swooned lifeless on the 
ground ; and though he presently recovered con- 
sciousness, his face was as if it had been dyed with 
saffron. Then he recited, uttering these verses : 

* When the Prophet fled from Mekkah to el-Medinah, then 
called Yathreb, and whose inhabitants consisted chiefly of the 
tribe of El-Aus and the Jewish tribe of Khazraj, he was received 
and sheltered by some of the chief men of the city ; in remem- 
brance whereof they and their descendants adopted the name of 
el-Ansary (/.<?., helpers, supporters), and greatly glorified them- 
selves on account of this appellation. 



[ 3 8 'ilAm-en-nAs. 



My heart beholds thee in thy distant land ; 
Does thy heart likewise see me from afar ? 
My soul and my eye yearn after thee ; 
With thee is my spirit, thy memory with me. 
Even were I in the eternity of Paradise or Heaven, 
Pleasureless would be life till again I beheld thee. 

The narrator continues : Then I cried to him, " O 
son of my brother ! repent of thy sin, and return 
unto thy Lord, for verily the terrors of the Judgment 
Day await thee."* 

But he exclaimed, " Get thee hence ! I shall not 
know fear until the Karazhan returns."f 

Nevertheless, I did not cease importuning him until 
the morning star rose, when I said ; "Let us to the 
Ahzab mosque."J 

* He feared for the young man on account of the blasphemy 
contained in the two last lines of his verses. 

f A man of the tribe of the el-Anezah went to gather the 
fruit, called Karaz, of an acacia, and never returned ; whence the 
proverb, " Till the return of the Karazhan." 

% The Ahzab mosque lies without the city of el-Medinah. 
There it is said the Prophet prayed for three days during the 
Battle of the Ditch (a.h. 5), the last fought with the infidel 
Kuraish under Abu-Sufyan. After this three days' prayer, say 
some of the Arab writers, God sent a piercing cold east wind, 
which benumbed the limbs of the infidels, blew dust in their 
eyes, overturned their tents, put their horses in disorder, and 
gave the victory to the Muslims. The Prophet's prayer, there- 
fore, having been granted, Muslims believe that no petition 
raised at the Ahzab mosque is neglected by Allah. 



ANOTHER PITIFUL TALE OF LOVE. 139 

So we went thither, and sat down until we had 
performed our midday devotions — when, behold ! of 
a truth the women approached, but the girl was 
not with them. And they cried, " O 'Utbah ! what 
thinkest thou hast become of her who sought union 
with thee, and revealed to thee the love that was in 
thee?" 

'* What has happened to her ? " he asked. 

" Her father," they replied, " has taken her and 
packed her off to es-Samawah." * 

Then I questioned them concerning the girl, and 
they told me, " She is Riya, the daughter of el- 
Ghatrif, es-Salamy." And the young man raised his 
head, and composed, saying : 

My friend ! verily Riya has sped away with the dawn, 
And her camel has borne her to the land of es-Samawah. 
My friend ! verily I swooned through weeping, 
But were another possessed of tears I would borrow from 
him. 

Then I addressed him : " O 'Utbah ! I brought 
here with me much wealth lest worthy persons should 
stand in need of it ; and verily I make a free gift 
of it to thee, until thou shalt have attained thy desire, 

* es-Samawah lies between Suk-esh-Shiyukh and Hillah, on 
the right bank of the Euphrates. 



140 'ilAm-en-nAs. 



and more than thy desire. Let us come to the mosque 
of the el-Ansary."* 

So we went on until we were close to the people 
belonging to it, whom I saluted ; and when they had 
answered courteously, I said, " O ye people ! what 
have ye to say concerning 'Utbah and his father?" 

They replied, " They are among the chief of the 
Arabs." 

I said, " He has been wondrously smitten of love, 
and I seek help from you to reach es-Samawah." 

They replied, "We hear and obey." 

So we mounted, and the people rode with us until 
we looked down upon the abode of the Benu-Salim.f 
And the chief was made aware of our presence, and 
he came out in haste, and met us, and cried, "Long 
life to ye ! ye great ones ! " We replied, " And to 
thee long life ! Verily we have come as thy guests." 

* This is also called the Masjid en Nabi, or Prophet's 
Mosque. It is erected around the spot where the Prophet's 
camel, on his flight from Mekkah, knelt down by the order of 
Heaven. It was built by the Ansary and Muhajerin (see Note *, 
p. 1 54), who were assisted in their labours by the Prophet him- 
self. 

f The Benu-Salim was a branch of the important tribe of 
el-Khazraj, which was spread over the country surrounding el- 
Medinah. 



ANOTHER PITIFUL TALE OF LOVE. 141 

He said, " You have arrived at a most liberal dwelling. 
Ho, slaves ! come hither." And the slaves came 
forward, and spread out the Inta'a,* and placed the 
cushions, and slaughtered of the flocks and the 
herds. 

But we said, " We will not taste thy food until 
thou hast granted us what we desire." 

" And what is your request ? " he asked. 

"We seek," we replied, "thy honoured daughter 
in marriage for 'Utbah-ibn-Khabab-ibn-el-Mundzir, 
the noble, the illustrious, the well-descended." Where- 
upon he remarked, " O my brother ! verily this is 
her business whom thou demandest, and I shall go 
and acquaint her of it." And he rose up wrathfully, 
and went out to Riya." 

And she asked, " What is this anger, O my father ! 
which I perceive on thy brow ? " 

He answered, " Some of the el-Ansary people 
have arrived here seeking thee in marriage from me." 

" They are illustrious chiefs," said she ; " may the 

IntcVa, or NitiVa, a piece of leather which is spread on 
the ground, and upon which the dishes are placed at a feast. It 
is also used when corporal punishment is to be inflicted 
upon criminals, and when they arc brought out for public 
execution. 



142 'ilAm-en-nAs. 



Prophet intercede for them ! But which amongst 
them seeks me to wife ? " 

" The young man who is known as 'Utbah-ibn- 
Khabab," he replied. 

" I have heard," said she, " of this 'Utbah, that he 
is one who performs what he promises, and follows 
what he seeks." 

Then cried her father, " I have sworn that I will 
never marry thee to him, for of a truth a certain tale 
concerning thee and him has reached me." 

" It was not true," she said. 

" Nevertheless," he responded, " I have sworn that 
I will not wed thee with him." 

" Yet be courteous to them," she said. " For 
indeed the el-Ansary do not associate with people of 
low degree. An excuse is better than flat refusal." 

" What kind of excuse?" he asked. 

" Be exacting with them in the matter of dowry," 
she replied, " and they will withdraw." 

" What thou hast spoken is good," said he. Then 
he went out quickly, and said to the people, " The 
daughter of the tribe has made answer. But never- 
theless I must demand that her dowry be equal to 
her rank. Say, who is guarantee for the same ? " 



ANOTHER PITIFUL TALE OF LOVE. 143 

So I, Abk-Allah, said, " I am." 

Then the old man continued, " I require for her a 
thousand bracelets of red gold, and five thousand 
dirhems of the best stamped silver money, and a 
hundred garments of striped and damasked stuffs, 
and five skins of ambergris/' 

I said, " You shall have it. But what was her 
answer ? " 

He replied, " Yes, assuredly/' On hearing which, 
I sent off men of the el-Ansary to el-Medinah-el- 
Munawwarah* and they brought the whole of what 
had been promised. Then they killed of the flocks and 

* Medinah means in the abstract, city or town. But when the 
inhabitants of Yathreb received Muhammad, and acknowledged 
his mission, they changed this name to el-Medinah — the city 
par excellence. It has, however, many affixes — such as, Medinah- 
en-Xdby, the City of the Prophet ; el-Medinah-el-Munaw- 
warah, the Enlightened or Illuminated City. This latter title 
is said by Muslims to have been given for the following reason: 
above the chamber in which are the tombs of the Prophet and his 
successors, Abu-Bekr and 'Omar, is a green dome, surmounted 
by a gilt crescent springing from a series of globes. They believe 
(according to Mr. Burton) that a pillar of heavenly light crowns 
this crescent, and can be seen by the pilgrims at three days' 
distance. My sheikh, however, who at my request made 
inquiries upon this subject amongst those most lately arrived 
from el-Medinah, brought back word that the light resembles 
the morning star, and can be seen from afar, but not at the 
distance of three days' journey. 



144 'ILAM-EN-NAS. 



the herds, and people assembled to partake of the 
feast, which lasted for forty days. Then the father 
said, " Take your damsel." So we mounted her in a 
litter, and loaded thirty camels with her goods, and 
set off and departed. And we travelled until there 
remained between us and el-Medinah-el-Munawwarah 
but one day's journey, when lo ! horsemen in search 
of plunder came out against us, and I believe that they 
were of the Benu-Salim. And 'Utbah-ibn-Khabab 
charged them, and slew many of the men, and turned 
to withdraw. But he had received a spear-thrust, 
and fell to the ground. And help came to us from 
the inhabitants of that part of the country, who drove 
the horsemen away. But verily the days of 'Utbah 
were accomplished, and we cried, " Alas, O 'Utbah !" 
Then we heard the girl exclaim, "Alas, O 'Utbah!" 
and she flung herself from the top of her camel, and 
threw herself upon his body, and began wailing aloud, 
and reciting passionately these lines : 

I feigned patience, but in impatience. And that my soul 
Has no right to live after thee is its one consolation. 
Had it rightly acted, truly 'twould have died 
With those who have preceded, before thy death. 
After us will none be found who thus share friendship, 
Nor among souls, a responsive soul. 



ANOTHER PITIFUL TALE OF LOVE. 145 

Then she sobbed one sob, and her spirit passed 
away. And we dug a single grave for them both, and 
covered them with earth, and I returned to the land 
of my people, where I remained seven years. Then 
I made up my mind to go again to the el-Hijaz, and 
as I had determined to visit el-Medinah-el-Munaw- 
warah, I said, " Verily I will go again and look at 
'Utbah's grave." So I went to the tomb, and lo ! I 
found a tree with streamers, red and yellow and green, 
upon it. And I asked the people living thereabouts, 
" What is the history of this tree ? " 

And they answered, " It is the tree of the betrothed 
lovers." 

And I stayed a day and a night at the tomb, and 
then departed ; and that was the last I saw of it. 



146 'ILAM-EN-NAS. 



ANOTHER SAD LOVE STORY. 

A ND resembling the foregoing tale concerning love 
^ ^ and the concealment of passion, together with 
the plain proof of its discovery, is the following story, 
which a certain person of those who are well-to-do 
used to relate. 

One day while sitting in my house, behold ! a ser- 
vant came in bringing a letter, and said, " A man at 
the door gave me this." So I opened it, and behold ! 
it contained the following lines : 

Grief is far from, thee, and thou hast attained happiness, 
And the King of all has withdrawn thee from sorrows. 
And in thy hands, wouldst thou bestow it, is the balm 
For my soul, and members sick through wounds. 

So I exclaimed, " A lover, by Allah ! " and said to the 
servant, " Go out and bring him to me." And he 
went out, but saw no one : and this behaviour asto- 
nished me. 

So I summoned all the slave-girls, both those who 



ANOTHER SAD LOVE STORY. 147 

went out of doors and those who stayed at home, and 
questioned them about it. But as they all vowed that 
they knew nothing whatever of the history of the 
letter, I said, " I am not making- this inquiry through 
jealousy of him who loves one amongst you ; but that 
she who knows anything of his case may be a gift 
from me to him, with all that she has and a hundred 
dinars." Then I wrote an answer, thanking the writer 
for his letter, and begging his acceptance of his be- 
loved, which letter I placed beside the house with a 
hundred dinars. And I proclaimed, " Whoso knoweth 
aught of this, let him take it." 

But the letter and the money remained for days, 
and no one took them away. And I was vexed about 
it, and said, " He has been satisfied by the sight of 
her whom he loves." So I forbade those of the slave- 
girls whose business took them abroad from leaving 
the house. 

And only a day or so had passed, when lo ! the ser- 
vant came to me bringing with him a letter. And 
he said, " This has been sent to you by one of your 
friends." So I said, " Go out, and bring him in to me;" 
and he went out, but found no one. Then I opened 
the letter, and behold ! it contained these lines : 



148 'ilam-en-nAs. 



What is this thou hast wrought on a departing soul ? 

A soul whereon the Angel of Death attends.* 

Thy tyranny forced his presence, and in journeying 

They wrestled till the soul burst its bonds. 

And, by Allah ! wer't said to me, Commit iniquity, 

And the world and what it holds shall reward thee ; 

Surely I had said, No, for I fear retribution ; 

And, No, wer't to bring me the same twice-told. 

But for bashfulness I had shown who filled that dwelling — 

My heart ; and had discovered the wishes of the beloved. 

And I was grieved at his conduct, and said to the 
servant, " Let no one who brings another letter to you 
escape from your hands." 

Now the time for the pilgrimage was near, and 
whilst I was descending from Mount Arafat,f behold ! 

* Muhammadans believe that a tree grows in Heaven upon 
every leaf of which a man's name is written. When death is at 
hand, the leaf on which the dying man's name is inscribed falls 
to the ground, and is picked up by Azrael, the Angel of Death, 
who then proceeds to the abode of the sick man and awaits the 
parting of soul and body. The soul is supposed to come from 
the feet, upwards : the last spot where it rests, ere making its 
final exit through the mouth, being the clavicular bones. The 
words which I have rendered respectively " departing soul " and 
" burst its bonds " are, literally, " soul hanging upon the clavicle," 
and " broke " or " burst away from the clavicle." 

When the soul leaves the body and is taken by Azrael, if it 
has belonged to a good man the Angel takes it in his hand up 
to Heaven ; but if to a bad man, he receives it upon the point 
of his spear. 

t One of the ceremonies observed by those performing the 
pilgrimage to Mekkah, is a visit to Arafat, a mountain near 



ANOTHER SAD LOVE STORY. 149 

a young man, of whom but a shadow remained, rode 
at my side on a dromedary. And he saluted me, and 
I returned his salutation and welcomed him. Then 
he asked, " Dost thou know me ? " And upon my 
replying, " It was not through ill-will that I failed to 
recognize thee," he said, " I am the writer of those 
two letters." 

So I bowed myself before him, and said, " O my 
brother ! verily thy behaviour has distressed me, and 
thy concealment of thyself has disquieted me, for I 
would have given thee thy desire and a hundred 
dinars." 

" May God recompense thee!" he cried. "Verily 
I am come to thee confessing the sight. My look 
was contrary to the laws of the Book and of tradi- 
tion." * 

the city. Muslims have a great respect for this mountain, be- 
lieving that when Adam and Eve were banished from Paradise 
they were separated for a hundred and twenty years ; but at 
last, wandering through the world seeking one another, they 
met and recognized each other on the summit of Mount Arafat. 
* A Muslim who looks upon the face of a woman not of kin 
to him commits a grievous sin. Should the wind blow aside 
her veil, or should she through coquetry or vanity remove it, he 
is ordered to cast clown his eyes. If the sight be forced upon 
him, he must at the first opportunity confess the same to her 
husband or master. If the latter forgives him, he will also obtain 



50 'ILAM-EN-NAS. 



" Allah pardon both thee and the girl ! " said I. 
" But journey with me to my house, that I may bestow 
her upon thee, together with a hundred dinars, which 
sum thou shalt receive every year." 

But he answered, " I do not want it." And though 
I pressed it upon him, he would not have it. Then I 
said to him, " If thou refusest this, at least tell me 
which she is amongst the slave-girls, that while I live 
I may deal kindly with her for thy sake/' 

But he replied, " I will not name her to any one," 
and took leave of me and departed. 

And that was the last I ever saw of him. 

forgiveness when after his death he appears before Allah. But 
should he die suddenly, or should he postpone asking pardon, 
he and the man he has wronged will at the Last Judgment be 
confronted, and sentence upon him will be passed according to 
the forgiveness or otherwise of the injured man . 



HOW EL-HAJJAJ BECAME GOVERNOR OF 'IRAK. 151 



THE ACCOUNT OF HOW EL-HAJjAj 
BECAME GOVERNOR OF 'IRAK. 

ET us now return to the account of what hap- 

-*— ' pened in the days of 'Abd-el-Malik-ibn-Marwan. 

El-Hajjaj* was appointed ruler over the two sacred 

* El-Hajjaj-ibn-Yusuf of the tribe of Thakif, and Farigha 
daughter of el-Hamam, appears by all accounts to have been 
one of the most tyrannical and bloodthirsty monsters that ever 
held the lives of others in their power. Arabian historians relate 
that at his birth he was deformed, and that he refused to allow 
either his mother or any other woman to suckle him. Then the 
devil took upon himself the form of el-Ha>ith-ibn-Kaldah, a 
celebrated Arab physician, who died sooil after the promulgation 
of el-Isldm, and came to the parents of el-Hajjaj in their distress 
and perplexity, and prescribed for the child as follows : " Slay 
for him a black goat, and let him lick its blood. Then slay for 
him a black serpent, and let him lap its blood, and also anoint 
his face with it for three days." On the fourth day, they say the 
child accepted his natural food. But the consequence of this 
treatment was that he could not refrain from blood-shedding. 
He even said of himself, that his greatest enjoyment was to kill 
and to commit actions which no other could. He died after for 
fifteen days suffering agonies from an internal cancer, inA.H. 95, 
at the age of fifty-three or fifty-four. He was buried at el-W.isit, 
a city which he had built between el-Bdsrah and el-Kufah, and 
wherein he had died ; but his tomb was afterwards levelled to 



152 'ilAm-en-nAs. 

and holy cities, Mekkah and el-Medinah ; and it is 
said that he held in high esteem a certain man named 
Ibrahim-ibn-Muhammad-ibn-Talhah, by whom he was 
accompanied to Damascus, on his return thither to 
visit 'Abd-el-Malik, and of whom he said to the Amir, 
" I have brought thee, O Commander of the Faithful! 
a noble, well-born, learned, and humane man from 
the Hijaz, with his knowledge of the divine laws and 
excellence in counsel. And by Allah ! there is not 
his equal in the Hijaz. And upon thy head be it, 
O Commander of the Faithful ! if thou dealest not 
with him according to his merit." 

" Who is he ? O Abu-Muhammad !" inquired 'Abd- 
el-Malik. And when el-Hajjaj told him, " Ibrahim- 
ibn-Muhammad-ibn-Talhah," he exclaimed, " O Abu- 
Muhammad ! of a truth thou hast recalled to our 
mind an imperative duty. Give him leave to enter." 

And when he came in, the Amir commanded him 
to sit down in the most honourable place in the 
Council, and said to him, " Verily, el-Hajjaj has 

the ground, and a current of water turned over it. One historian 
states that el-Hasan, el-Bdsry, on hearing of the death of el-Hajjaj, 
made a prostration in thanksgiving to God, saying, " O my 
God ! Thou hast caused him to die ; let also his example die 
from among us." 



HOW EL-HAJjAj BECAME GOVERNOR OF 'IRAK. 153 

reminded us of what we already knew concerning 
the greatness of thy benevolence and the excellence 
of thy advice. Now, therefore, let no desire have 
place in thy breast without making it known to us, 
that we may accomplish it for thee, and that el- 
Hajjaj-abu-Muhammad's praise of thee may not "have 
been in vain." 

So Ibrahim answered, " O Commander of the 
Faithful ! I will make known what I desire for the 
well-pleasing of the Most High, and union with the 
Prophet at the Day of Judgment, and sincere advising 
of the Commander of the Faithful." 

" Speak," said the Amir. 

" I cannot reveal it," answered Ibrahim, " if there 
be present another beside thee and me." 

"Not even thy friend el-Hajjaj?" asked 'Abd-el- 
Malik. 

" No," said Ibrahim. 

" Leave us," said 'Abd-el-Malik to el-Hajjaj. And 
the latter went out, reddening with anger, and not 
knowing whither he walked. And when he was gone 
'Abd-el-Mdlik said, " Declare thy advice." 

Then Ibrahim began : " O Commander q{ the 
Faithful ! Thou — knowing of his tyranny, and 



[54 'ILAM-EN-NAs. 



cruelty, and oppression, and neglect of right and 
following after wrong — hast appointed el-Hajjaj as 
ruler over the two sacred and holy cities ; and 
dwelling therein, as thou art aware, are certain of the 
children of the Muhajarin, and of the Ansary,* and 
the Associates f of the Prophet of Allah. And el- 
Hajjaj subjects them to degradation, and through 
his cruelty causes them to desert their country. And 
would to God I knew what reply thou couldst make 
to the Messenger of Allah when in the Halls of Judg- 
ment he has asked thee concerning this. And by 
Allah ! O Commander of the Faithful ! upon thy head 
be it, if thou deposest him not, nor layest up for 
thyself proximity to the Most High." 

* The Muhajarin, or refugees, were those Mekkans who in the 
early days of el-Isldm fled from their home on account of their 
religion. The Ansary, or assistants, (see Note*, p. 137) were those 
who received the Prophet at el-Medinah. At the end of the first 
year of the Hijrah, the Prophet, in order to attach both these 
bodies more closely to his interests, and also to prevent rivalry 
as to priority of belief, and consequent consideration, between 
them, established a fraternity among them, the principal maxim 
of which society was that they should not only treat one another 
like brethren, but also most cordially love and cherish one an- 
other to the utmost of their power. And lest even this should 
prove an insufficient bond, he also coupled in a loving union the 
individuals of either party. 

t See Note f, Author's Preface, p. 3. 



HOW EL-HAJjAj BECAME GOVERNOR OE'IRAk. 155 

Then said 'Abd-el-Malik, " Verily el-Hajjaj thought 
well of thee without thy deserving it." And a moment 
afterwards he added, " Rise, Ibrahim !" 

So I, Ibrahim, rose with a troubled mind and left 
the council-chamber, and verily the world appeared 
black in my sight. And the Chamberlain followed 
me and laid hold of my elbow, and sat down with 
me in the entrance. Then 'Abd-el-Malik sent for 
el-Hajjaj, who went in and remained a long while. 
And I had no doubt but that they were plotting my 
death between themselves. Presently the Amir sum- 
moned me. So I got up, and as I went in I met 
el-Hajjaj coming away, who embraced me and cried, 
" May Allah reward thee on my account by reason 
of this advice ! Surely, by Allah ! if I live I will 
indeed increase thy power." Then he turned from 
me and went out. And I entered, saying to myself, 
" He is mocking me, and with good reason." And I 
stood before 'Abd-el-Malik, who made me sit in the 
place I had occupied before, and then said to me : 

" Verily I have discovered thy sincerity, and I have 
deposed him from governing the two holy cities, and 
have appointed him ruler over 'Irak,* giving him to 
* For 'Irak, sec Prefatory Note, p. 31. 



156 'ILAM-EN-NAs. 



understand that thou deemedst the Hijaz too small 
for him, and didst demand 'Irak for him, and that the 
increase of his government was thy wish. And he 
believes that his appointment as ruler of 'Irak is 
thy doing, and verily this thought has made his 
countenance radiant with joy. Journey therefore 
with him wherever he may go. May good attend 
thee ! and do not deprive us of thy advice." 
Allah is all-knowing ! * 

* These words are used when the narrator does not vouch 
for the truth of a tale, but relates it as he has heard it. 



ANECDOTE OF THE PLAIN-SPOKEN ARAB. 157 



ANECDOTE OF THE PLAIN-SPOKEN ARAB. 

|"T is said, that one day el-Hajjaj separated himself 
from his guards, and falling in with an Arab, asked 
him, "O chief of the Arabs! what about el-Hajjaj?" 
To which the man replied, " He is tyrannical and 
capricious." " Have you complained of him to 
'Abd-el-Malik-ibn-Marwan ? " asked el-Hajjaj. " He 
is more tyrannical and more capricious," replied the 
Arab. " May the curse of Allah be upon them both!" 
Now whilst this was going on, behold, the soldiers 
rejoined him. Then, the Arab becoming aware that 
it was el-Hajjaj himself, cried out, "O Prince! divulge 
the secret which is between me and thee to none save 
Allah." Whereupon el-Hajjaj laughed, and on 
departing gave liberally to him. 



158 'ilAm-en-nAs. 



THE STORY OF THE YOUNG MAN WHO 
WAS DEEMED MAD. 

T TISTORIANS relate that el-Hajjaj-ibn-Yusuf, 
"*- -*- es-Thakify, was keeping watch one night with 
his councillors, Khalid-ibn-'Urfutah being amongst 
them, to whom el-Hajjaj said, "O Khalid! bring me 
a tale-teller from the mosque." [For in those days 
it was thought necessary that there should be some 
one continually in attendance at the mosques.] And 
Khalid went out and found a young man standing up 
praying. He therefore sat down until the latter had 
said, " Peace be upon you!"* and then said to him, 
" Come to the Amir." 

" Did the Amir send expressly for me ?" asked the 
young man. And when Khalid replied, " Yes," he 
went with him, until, on arriving at the door, Khalid 
asked him, "What canst thou narrate to the Amir ?" 

* At the end of a Muslim's prayers he says, " Peace be upon 
you," first over the right shoulder and then over the left, to the 
recording angels who have their posts there. 



THE YOUNG MAN WHO WAS DEEMED MAD. 159 

" He shall find in me whatever he desires, in-shaa- 
Allah ! " * replied the young man. 

And when he appeared before el-Hajjaj, the latter 
asked him, " Hast thou read the Kuran ?" " I have," 
he replied ; " and have, moreover, committed it to 
memory." 

"And dost thou know any poetry?" asked el- 
Hajjaj. 

" There is not one of the poets that I have not 
studied," he answered. 

" And art thou acquainted with the pedigrees t of 
the Arabs, and their adventures ?" continued el- 
Hajjaj. 

" Of all that, nothing is forgotten by me," the 
young man made answer. And he continued narrating 
whatever the Amir desired, until the latter thought of 



* In-shaa-Alldh— If it please God. Nothing is ever proposed 
to be done by a Muslim without his adding these words. 

t The Arabs used to value themselves excessively on account 
of the nobility of their families; and so many disputes occurred 
upon that subject that it is no wonder if they took great pains- 
in settling their descents. A knowledge of the genealogies and 
history of their tribes was one of the three sciences chiefly cul- 
tivated by them before the time of Muhammad. The others 
were, a knowledge of the stars sufficient to foretell the changes of 
weather, and the power of interpreting dreams. 



i6o 'ILAM-EN-NAS. 



retiring, when he said, " O Khalid ! make over to 
the young man a mule, and a slave boy and girl, and 
four thousand dirhems." Whereupon the young man 
exclaimed, "God save the Prince! the prettiest and* 
most wonderful of my tales yet remains." 

So el-Hajjaj resumed his seat, saying, " Relate it." 
The young man began : " God save the Amir ! My 
father perished when I was a child of tender years, 
and I was therefore brought up under the care of my 
paternal uncle, who had a beautiful daughter. And 
even in childhood we loved one another, and our love 
grew most wonderfully until the time came that we 
both learnt that matchmakers were eagerly seeking 
her, and offering to dower her with great wealth on 
account of her beauty and accomplishments. And 
when I saw this, sickness took possession of me, and 
I became weak and was laid upon my bed. Then I 
made ready a huge jar, which I filled with sand and 
stones, and sealing its mouth, I buried it under my 
bed. And after the fulfilment of certain days, I went 
to my uncle, and said, ' O uncle ! of a truth I had 
determined upon travelling ; but I have lighted upon 
a vast treasure, and was afraid lest I might die 
without any one knowing about it. If therefore my 



THE YOUNG MAN WHO WAS DEEMED MAD. 161 

end should come, bring it forth ; and liberate ten 
slaves for me ; and send somebody ten times on the 
pilgrimage for me ; and equip for me ten men with 
horses and weapons ; and bestow a thousand dinars 
for me in alms. And be not uneasy about it, 
uncle ! for verily the treasure is considerable.' And 
when my uncle had heard my words, he went to his 
wife and made the same known to her. Then nothing 
could exceed the hurry with which she and her slave- 
girls set off to come to me. And she laid her hand 
on my head and said, ' By Allah \ son of my 
brother ! I did not know of thy illness nor of what had 
happened to thee until the father of So-and-so told 
me about it this moment.' And she talked to me 
coaxingly, and doctored me with medicines, and 
overpowered me with kindness, and drove the suitors 
away from her daughter. And when I saw this, I 
was upon my guard. After a while I sent to my 
uncle, and said, ' O my uncle ! truly God, the 
Glorious and Most High, has been gracious unto me 
and restored me to health. Seek out for me, therefore, 
a girl with such and such beauty and accomplish- 
ments and qualities ; and let nothing be demanded 
from thee that thou dost not errant' So he asked, 



1 62 'ilAm-en-nas. 



'O son of my brother! what hinders thee from 
choosing the daughter of thy uncle?' I made 
answer, ' She is to me the dearest of beings created 
by the Most High; but, verily, when ere now I sought 
her thou didst refuse me.' He said, 'On the 
contrary, the refusal was on the part of her mother ; 
and now she is quite reconciled to it and pleased at 
it.' So I said, ' Do as thou wilt' Then he returned 
to his wife and made my words known to her. And 
she assembled her kindred, and married me to the 
very girl. After which, I said, ( Hasten as thou wilt 
to bring me the daughter of my uncle ; afterwards I 
will show thee the jar.' So she was brought to my 
house, and her mother did not omit anything that is 
customary amongst the most noble ladies ; but led 
her daughter to me in procession, and provided her 
with everything that came in her way. And my 
uncle bought ten thousand dirhems' worth of goods 
from the merchants. And every morning for some 
time there came to us gifts and offerings on the part 
of her relations. But when some days had gone by, 
my uncle came to me and said, ' O son of my 
brother! verily I bought from the merchants ten 
thousand dirhems' worth of goods ; and they are 



THE YOUNG MAN WHO WAS DEEMED MAD. 163 

impatient at the delay in payment.' I said, ' The 
jar is thine whenever thou pleaseth.' So he went off 
in haste, and returned with men and ropes. And 
they dragged it forth, and carried it away quickly to 
his dwelling. But when he had turned it upside- 
down, there was only what I had put into it. Then 
not a moment was lost before the mother came with 
her slave-girls. And there was nothing great or 
small in my house which she did not carry off, leaving 
me as a beggar upon the bare ground, and treating 
me with every sort of unkindness. And this, God 
save the Amir ! is my condition ; and in my trouble 
and anguish of heart I have taken refuge in the 
mosques." 

Then said el-Hajjaj, " O Khalid ! make over to the 
young man rich garments, and Armenian carpets, and 
a slave boy and girl, and a mule, and ten thousand 
dirhems." And he added, "O young man ! come to 
Khalid to-morrow morning, and thou shalt receive all 
the goods from him." 

So the young man went out from el-Hajjaj. He 
says : And when I reached the door of my house, I 
overheard the daughter of my uncle saying, " Would 
to God I knew what has delayed the son of my uncle! 



164 'IL A M-EN-NA S. 



Has he been slain, or has he died, or can wild beasts 
have devoured him ! " He continues : So I entered, 
and cried, " O daughter of my uncle ! rejoice, and let 
thine eye be refreshed ! For verily I was taken before 
el-Hajjaj, and so-and-so occurred.'' And I related to 
her what had been my occupation. Then when the 
young woman heard my words, she smote her face 
and screamed aloud. And her father and her mother 
and her brethren heard her cries, and came in and 
asked her, " What aileth thee ? " And she answered 
her father, " May Allah show no mercy to thee, 
neither reward thee with good on my account, nor on 
account of the son of thy brother ! Thou hast been 
cruel to him and hast despoiled him until thou hast 
brought madness upon him, and his reason has de- 
parted. Listen to his words !" Then said my uncle, 
" O son of my brother ! what has happened to 
thee?" I answered, " By Allah! there is nothing 
amiss with me, only I was taken into the presence 
of el-Hajjaj." 

And he related what he had been about, and that 
el-Hajjaj had ordered for him great riches. And 
when the uncle had heard his tale, he said, "This 
fellow is smitten with violent jaundice," and they re- 



THE YOUNG MAN WHO WAS DEEMED MAD. 165 

mained watching him all that night. And at day- 
break they sent him to the insane-doctor, who began 
treating him, and injected medicine through his nose, 
and otherwise prescribed for him. And the young 
man reiterated, " By Allah ! there is nothing the 
matter with me, only I was taken before el-Hajjaj 
and so-and-so occurred." But when he saw that his 
mention of el-Hajjaj did but increase his miseries, he 
left off speaking of him or of his recollection of him. 
So then when the doctor asked him, "What hast thou to 
say about el-Hajjaj ?" he replied, "I never saw him." 
Then the doctor went out, and said to the young 
man's friends, " Verily the malady has departed from 
him. Nevertheless, be not hasty in removing his 
chains." So he was kept fettered, and with his hand 
chained to his neck. 

And after some days el-Hajjaj remembered him, 
and said, " Khalid ! what has become of that young 



man 



" God save the Amir !" replied Khalid, '* I have not 
seen him since he left the Amir's presence." 

"Then send some one to him," said el-Hajjaj. 

So Khalid despatched a soldier of the guard, who 
went to the young man's uncle, and asked him, 



1 66 'ILAM-EN-NAS. 



" What is the son of thy brother about ? For verily 
he is wanted by el-Hajjaj." 

The uncle replied, " Of a truth the son of my 
brother is otherwise occupied than with el-Hajjaj. 
Verily, he has been visited by disorder in his reason." 

The soldier said, " I know nothing about that, but 
he must go this moment, there is no help for it." 

So the uncle went and said to him, " O son of my 
brother ! el-Hajjaj has really sent to seek thee. Shall 
I therefore liberate thee ? " 

He answered, " No ; unless in his presence." 

So they bore him upon men's backs, in his fetters 
and chains, until they came before el-Hajjaj. And 
he,, when he beheld him afar off, welcomed him until 
he reached his presence. Then the young man dis- 
played his fetters and chains, and said, " God save 
the Prince ! Verily the end of my affair is more won- 
derful than the beginning of it." And he related to 
him his story. And el-Hajjaj marvelled, and said, 
" O Khalid ! make what we had ordered for the young 
man double." 

So he received the whole fortune, and his condition 
was excellent ; and he continued to be nightly tale- 
teller to el-Hajjaj until he died. 



EL-HAJjAj AND THE ARAB. 167 



EL-HAJJAJ AND THE ARAB. 

A N Arab was once in presence of el-Hajjaj when a 
repast was brought in. And people ate there- 
of; and afterwards some sweet fruits were produced. 
And el-Hajjaj took no notice of the Arab until he 
had eaten one mouthful, but then exclaimed, " Who- 
ever eats of the sweet fruits shall lose his head !" So 
all the people refused to eat any, and only the Arab 
was left. He looked once at el-Hajjaj, and once at 
the sweet fruits, and then cried, " O Prince ! I 
willingly leave thee the legacy of my children" — 
and plunged his hand into the dish. Then el-Hajjaj 
laughed .till he rolled over on the back of his head, 
and ordered the man a reward. 



1 68 'ILAM-EN-NAS. 



THE STORY OF THE THREE EDUCATED 
YOUNG MEN. 

F T is related that el-Hajjaj commanded the captain 

■*■ of his guard to patrol during the night, and to 

behead any one whom he might find abroad after 

supper. So one night he patrolled, and found three 

young men reeling about, and bearing traces of wine. 

And he surrounded them, and asked, " Who are ye 

that thus disobey the Amir?" 

Then answered the first, 

His son am I to whom indebted are 
All who 'midst maimed or wounded may be found 
Before him low his slaves themselves abase, 
He takes their means, he takes their blood. 

And the captain of the guard, who had seized hold 
of him to kill him, said, " Perhaps he is of kin to the 
Commander of the Faithful." 

Then said the second young man, 

I am his son whose power will never be lowered. 
Is it one day lessened? — instantly it returns. 
Thou mayst see men in crowds by the glow of his fire, 
And amongst them those who stand and those who sit. 



THE THREE EDUCATED YOUNG MEN. 169 

And the captain of the guard, having seized him 
to kill him, said, " But perhaps he may belong to the 
noblest among the Arabs." 

Then said the third young man, 

My sire rushed boldly into the ranks, 
And corrected with his sword until all was in order 
His feet are never parted from his stirrups, 
E'en when in raging fight the horsemen flee. 

Then the captain of the guard, who had laid hold 
of him to kill him, said, " But maybe he is of the 
Arab heroes." And early next morning he reported 
their affair to el-Hajjaj, who ordered them to be 
brought before him. And he discovered their con- 
dition, and lo ! the first was the son of a barber,* 
and the second was a son of a bean-seller, f and the 
third was the son of a weaver. % And el-Hajjaj was 
astonished at their quickness, and said to those seated 

* Even to the present day, barbers in the East practise 
phlebotomy by cupping, bleeding, leeching, and teeth-drawing, 
as did English barbers until recent years. 

f The bean-seller cooks his beans over an open fire in his 
shop. And these beans being a favourite article of food among 
the lower orders, he rarely wants for customers, some of whom 
sit round his fire and cat their beans on the spot, while others 
carry their purchase away with them. 

X Anyone who has seen a handloom will at once recogni/e 
the applicability of the weaver's son's enigma. 



[70 'ILAM-EN-NAS. 



with him, " Give your sons a good education,* for by 

Allah ! had it not been for ready wit, they would 

have been beheaded. Then he released them, and 

quoted : 

Be the son of whom you may, yet acquire knowledge ; 
The glory thereof will serve thee instead of lineage. 
Verily the youth who can say — I have got, 
Is not the same as the youth who says — My father was. 

* Ibm-Kbalikan, on the authority of Ibn-'Abd-Rabbih, says 
that el-Hajjaj and his father kept school at et-Tai'f, and that 
the former afterwards entered the police-guard of the Khalifah 
'Abd-el-Malik. 



HIND'S REVENGE. 171 



HOW HIND, DAUGHTER OF EN-NUAMAN, 
REVENGED HERSELF UPON EL-HAJjAj. 



1 



T is said that Hind, the daughter of en-Niiaman,* 
was the most beautiful woman of her time ; and 



* There appears to be some confusion here, consequent upon 
the possession of the same name by two women who lived 
about the same time, and both of whom were celebrated for 
beauty of person and power of mind. Ibn-Khalikan, in his 
Biographical Dictionary, gives a slightly different version of 
the lines in the text which he attributes to Hind, daughter 
of en-Nuaman, but states that she composed them upon her 
husband, Abu-Zaraa, Ruh-ibn-Zinba, whom she detested. This 
Abu-Zaraa was the head of the tribe of Judam, and was 
appointed Governor of Palestine by the Khalifah 'Abd-el-Mdlik, 
whose intimate and inseparable companion he became. Ibn- 
Khalikan says that the lines were also attributed to Humaidah. 
Hind's sister ; and he makes no mention of Hind having been 
married either to el-Hajjaj or to 'Abd-el-Mdlik. According to 
the same author, the Hind who married el-Hajjaj was daughter 
of el-Muhallab, who when el-Hajjaj was made ruler over 'Irak. 
Sijistan, and Khorassan, was appointed to administer th< 
affairs of the last-mentioned province in the name of el-Hajjaj. 
On el-Muhallab's death-bed, he nominated his son Yezid as 
his successor ; but el-Hajjaj, having conceived a violent dislike 
to, and jealousy of, him, persuaded the Khalifah to dismiss him 
He then fell into the power of el-Hajjaj, who extorted mono 
from him with tortures so cruel that he could not restrain bis 



[72 'ILAM-EN-NAS. 



her beauty being highly extolled before el-Hajjaj, he 
sought her in marriage, and laid out large sums upon 
her, and settled two hundred thousand dirhems upon 
her over and above the dowry. Then he married 
her, and she went down with him to el-Maarrah, her 
father's country.* And el-Hajjaj remained with her 
in el-Maarrah for a long while, and then set off with 
her for 'Irak, where she abode with him according to 
the will of God. 

And Hind was well-educated and eloquent ; and 
it happened that one day as el-Hajjaj was going to 
see her, he heard her reciting : 

How can Hind, the perfect little Arabian mare, 

The daughter of noble blood, have mated with a mule ? 

Should foal of hers prove thoroughbred — richly has Allah 

endowed her, 
If mulish be his nature — 'tis from the mule his sire. 

And when el-Hajjaj heard this, he would have 

screams. His sister, Hind, who heard his cries, began to weep 
and lament, whereupon el-Hajjaj divorced her. Whether, how- 
ever, Hind were the daughter of el-Muhallab, or of en-Nuaman, 
she must have been a woman of great spirit and determination ; 
for she seems to have been the only person capable of coping 
with such a monster of cruelty as el-Hajjaj is represented tp 
have been. 

* Maarrat-en-Nuaman lay in the territory of el-'Awasim, a 
large district in Syria, having Antioch for its capital. 



HIND'S REVENGE. 173 

nothing more to say to her, but determined to divorce 
her, and sent 'Abd-Allah-ibn-Tahir to her with two 
hundred thousand dirhems (which were what he owed 
her) saying to him, " O ibn-Tahir ! divorce her in two 
words, and add nothing thereto." 

So 'Abd-Allah-ibn-Tahir went to her and said, 
" Abu-Muhammad, el-Hajjaj, says to thee — Kunti 
fabinti* And here are the two hundred thousand 
dirhems which are due to thee from him." Where- 
upon she made answer : " Know, O ibn-Tahir, that 
by Allah ! I was — (his wife) but I did not glory in 
it, and I am repudiated, but I do not regret it. And 
as for this two hundred thousand — it is thine, for 
bringing me the good news of my deliverance from 
that dog of a Thakify ! " 

And after a while, the Commander of the Faithful, 
'Abd-el-Malik-ibn-Marwan, heard of her, and her 
beauty was greatly praised to him. So he sent to 
demand her in marriage for himself. But she wrote 
a letter to him in reply, wherein, after compliments, 
she said, "Know, O Commander of the Faithful! 
that I have already had one dog for a husband." 

* " Thou wert (ellipsis for, Thou wert my wife)— and thou 
hast been repudiated." 



174 'ILAM-EN-NAs. 



And when 'Abd-el-Malik read this, he laughed at 
her words, and wrote to her a second time ; after 
which it was no longer possible for her to refuse 
him. So she addressed another letter to him, saying 
— after compliments — "Know, O Commander of the 
Faithful ! that upon one condition only will I proceed 
with the contract. And wert thou to ask, What is 
the condition ? I should reply, That el-Hajjaj might 
lead my litter from el-Maarrah to the country where- 
insoever thou mayst be. And that he should do this 
walking barefoot, but with the accoutrements which 
he always wore." 

And when 'Abd-el-Malik read her letter, he laughed 
a hearty laugh, and sent to el-Hajjaj, ordering him 
the same ; and he, on reading the mandate of the 
Commander of the Faithful, accepted it, not daring 
to disobey, but acted according to the command, and 
sent to Hind warning her to equip. 

So she made ready ; and el-Hajjaj travelled with 
his cavalcade until he reached el-Maarrah, Hind's 
country. Then she mounted her litter, and her slave- 
girls and servants rode around her ; but el-Hajjaj 
walked barefoot. And he journeyed thus with her, 
leading her camel by the bridle. 



HIND'S REVENGE. 175 

Then she took to mocking him, and laughing at 

him, with her nurse, el-Hifa. And by-and-by she 

said, '■ O my nurse ! open me the curtains of the 

litter, that I may smell the perfume of the breeze." 

So the nurse opened them, and Hind and el-Hajjaj 

found themselves face to face. And she mocked him, 

but he recited, saying : 

Spite of thy jeering now, O Hind ! for how long a time 
Have I forsaken thee, like a thrown-off garment ? 

But she answered, saying : 

It troubled me not when bereft of high estate, 
Through what I had lost of wealth and rank ; 
For wealth may be acquired and honour recalled, 
If Allah preserve the soul from death. 

And she continued deriding and laughing, until 

they drew nigh unto the Khalifah's country. And 

when they came near the town, she dropped some 

dinars out of her hand on to the ground, and then 

cried, " Ho, cameleer ! we have let some dirhems fall ; 

pick them up for us." So el-Hajjaj looked on the 

ground, but seeing only dinars, said, "They arc 

dinars." "Not so," said she; "they are dirhems." 

He repeated, " They are dindrs." Whereupon she 

exclaimed, " Allah be praised ! Dirhems fell from 

our hand, and Allah has replaced them by dinars ! " 



176 



'ILAM-EN-NAS. 



Then was el-Hajjaj covered with confusion, and 
was silent, and made no answer ; but went with her 
into the presence of 'Abd-el-Malik-ibn-Marwan, who 
married her. And according to her will, so was 
everything. 






THE MARTYRDOM OF SAID. 177 



THE MARTYRDOM OF SAID-IBN-JUBAIR. 

/ HP S HE following story is related by 'Awn-ibn-Abi- 
Shaddad, el-'Abdy, in the Hayat-el-Haiwan. 
When el-Hajjaj-ibn-Yusuf was reminded of Said-ibn- 
Jubair,* he sent a man of rank called el-Mutalammis- 
ibn-el-Ahwas, and twenty men with him, from 
Damascus, to seek Said. And whilst they were doing 

* Abu-'Abd-AMh (some say Abu-Muhammad) Said-ibn-Jubair- 
ibn-Hisham, surnamed el-Asady, was an enfranchised negro, and 
a native of el-Kufah. He was eminent for his religious knowledge 
and piety. In a.h. 79, according to Greek writers, and a.h. 82 
according to Arabian historians, he joined 'Abd-er-Rahman-ibn- 
Ashath in his revolt against the treachery and cruelty of el- 
Hajjaj. Though successful for some time, 'Abd-er-Rahman 
was at length defeated and slain, and Said upon that fled to 
Mekkah. lbn-Khalikan states that he was there arrested by 
Khalid-ibn-'Abd-Allah, el-Kusary, (see Note f, p. 116,) then 
governor of Mekkah, and sent by him to el-Hajjaj. The same 
author gives a different account of his last interview with the 
tyrant, and also states that after his death Ahmed-ibn-Hanbal 
said, " el-Hajjaj killed Said-ibn-Jubair, yet there was not a mar. 
on the face of the earth who did not stand in need of Said and 
his learning." 



178 'ILAM-EN-NAs. 



this, behold ! they passed by a Christian monk* in his 

* It is difficult to assign the precise era at which Christianity 
was introduced into Arabia. It is the universal belief of the 
Eastern Churches that St. Thomas preached in Arabia Felix 
and Socotra on his way to India, about A.D. 50. It is also said 
that the Himyarites obtained their first knowledge of Christianity 
from St. Bartholomew. 'Abd-Kelal, the ruler of el-Ye'men from 
a.d. 273 to 279, is said to have embraced Christianity, though 
from fear of his subjects he never openly professed it, nor does 
Christianity appear to have made any considerable progress in 
Arabia until the next reign, that of the Tobba* Ibn-Hasan, from 
a.d. 297 to A.D. 320. It is generally supposed to have been in 
his reign that Christianity was also established in Abyssinia, an 
event which in after-years seriously affected the fate of Arabia. 
The ruler of el- Yemen in A.D. 49a was Zhu-Nawwis, a zealous 
partisan of Judaism, who cruelly persecuted all the Christians 
within his dominions. The greater number of the inhabitants 
of the district called Nejran had embraced Christianity, and 
upon the pretext of the murder by them of two Jews, Zhu- 
Nawwcis besieged the city with 120,000 men. Failing to take it 
by force, he assured the inhabitants, upon oath, that no evil 
should happen to them if they opened their gates. They there- 
fore surrendered ; but no sooner had Zhu-Nawwas entered the 
town than he plundered it, and gave the inhabitants their choice 
between Judaism and death. They preferred the latter ; accord- 
ingly large pits were dug and filled with burning fuel, and all 
who refused to abjure their faith, amounting it is said to 20,000, 
were either cast into the flames or slain by the sword. One of 
the few who escaped this massacre traversed Arabia, Syria, and 
Asia Minor, and at last reaching Constantinople, implored the 
Emperor Justin I. to take up the cause of the persecuted Chris- 

* Tobba signified governor or ruler, and was a title common to the 
princes of the Himyarite dynasty. 



THE MARTYRDOM OF SAID. 179 



chapel, from whom they made inquiries. The monk 
said, "Describe him to me;" and when they had 

tians in el- Yemen. Unable to do so himself on account of the 
troubled state of his own dominions, he however wrote to the 
King of Abyssinia, begging him to send troops into el- Yemen 
for the punishment of Zhu-Nawwas. The King of Abyssinia, 
who was a Christian, acquiesced, and sent an army under a 
general named Ary&t to invade Arabia ; a battle ensued on the 
sea-coast, in which the Himyarites were entirely defeated. Aryat 
then penetrated into el- Yemen, and in a very short time subdued 
the greater part of the country. Zhu-Nawwds at the first en- 
gagement fled from the field, but being closely pursued and 
hemmed in by his enemies, he leaped his horse into the sea and 
was drowned. Thus was el- Yemen conquered by the Abys- 
sinians, and thus terminated the Himyarite dynasty, which had 
ruled there for two thousand years. 

The reign of Abraha, the second Abyssinian viceroy ot el- 
Yemen, was favourable to Christianity. A bishop, who is 
reckoned as Saint Gregentius in the Roman calendar, was sent 
there by the Patriarch of Alexandria. The unbelievers were 
challenged to public disputations with him in the royal hall in 
the city of Dzafar, the viceroy and his nobles were present, and 
a learned Rabbi named Herbanus was chosen to advocate the 
cause of Judaism. The dispute lasted three days, and resulted 
in the conversion of Herbanus and many of his followers to 
Christianity. Abraha, who was a zealous Christian, is said to 
have built a church at Sanaa which was the wonder of the age. 
The Emperor of Rome and the King of Abyssinia supplied 
marble for its construction, and Nowairi states that when com- 
pleted, a pearl was placed on the altar of such brilliancy that on 
the darkest nights objects were clearly seen by its light. Abraha, 
deeply grieved to see the multitudes who still performed Idol- 
worship in the Kaabah at Mekkah, endeavoured to substitute 



[8o 'ilAm-en-nAs. 



done so, he showed them where Said was. And they 
found him prostrate upon the ground, praying 

his church as the object of their superstitious reverence, and 
issued an order that all the Arabs in the neighbourhood should 
perform the pilgrimage to his church at Sanaa. He also sent 
missionaries to the Hijiz and Nejd, and wrote to the King of 
Abyssinia telling him that he intended forcing the Arabs to 
abandon the Kaabah and substitute this temple as the object of 
their pilgrimage. This design being speedily known throughout 
Arabia, excited the indignation of all the pagan tribes, especially 
the custodians of the Kaabah, and accordingly Abrahams mes- 
sengers wei - e badly received in the Hijdz, and one of them was 
murdered by a man of the tribe of Kinanah. Another man of 
the same tribe was bribed by the guardians of the Kaabah to 
defile the church at Sanaa. He effected this during the prepa- 
ration for a high festival ; but Abraha" having discovered the 
author of this indignity, vowed to take signal vengeance by the 
total destruction of Mekkah and its Kaabah. The war which 
followed is well known in Arabian history, and is called in the 
Kuran " The War of the Elephant." Abraha was at first success- 
ful, but the Christian army was afterwards destroyed, by miracu- 
lous agency as Arabian authors maintain, though others, with 
more probability, suggest that it perished either from want of 
provisions, or from an epidemic disease, most probably small- 
pox. AbraM himself, with a very small remnant of his army, 
reached Sanaa, where he soon after died, a.d. 570. He was 
succeeded by his son Yascoom, who reigned two years, and he 
was succeeded by his brother Masruk, under whose viceroyalty 
the Arabs grew impatient of the Christian yoke, and at length 
found a liberator in Saif, the last of the old Himyarite race. 
This Saif made his way to Constantinople, and implored the 
emperor to send an army to repel the Abyssinians. The em- 
peror being a Christian, refused to aid • the Jews against those 



THE MARTYRDOM OF SAID. 



earnestly to his Lord in a loud voice. And when 
they drew near, and saluted him, he raised his head, 

professing his own religion. Saif then repaired to the court of 
the Persian monarch, Kesra Anowshirwan, who gave him pro- 
mises of assistance, but owing to other wars delayed their fulfil- 
ment. In the meanwhile Saif died, but his son, Maady-Karib, 
animated by the same zeal as his father, once more sought 
Kesra's presence. The latter armed all the malefactors in the 
prisons, amounting to 3,600 men, organized them into an army, 
and placed them under the command of Horzad-ibn-Narsee, 
surnamed Wahraz, one of themselves, but superior to them by 
birth and education. This party, together with Maady-Karib, 
sailed for el- Yemen ; the courage of the native Arabs was excited 
by the sight of the troops, and the presence of a descendant of 
their ancient kings ; and those who had suffered from the perse- 
cution of Masruk, a cruel and tyrannical prince, flocked to the 
standard of Maady-Karib, who soon found himself at the head 
of an army of 20,000 men. Masruk prepared to oppose their 
advance with a force of 120,000 men, but during the battle which 
ensued was killed by an arrow shot by Wahrdz, the Abyssinian 
army was thrown into the utmost confusion, and finally routed 
with great slaughter. Maady-Karib was, by order of Kesra, in- 
stalled as viceroy of el-Ye'men, agreeing to pay tribute as a 
vassal of the Persian monarch. These events occurred about 
A.D. 575, and thus was the Christian power in el-Ye'men over- 
thrown, though many Abyssinians still remained there. These, 
Maady-Karib began by persecuting, but afterwards changed his 
policy and surrounded himself with Abyssinian guards. One 
day, however, when he was out hunting, these guards fell upon 
him and slew him, and thus finally extinguished the dynasty of 
Himyar. An Abyssinian, whose name is not mentioned, then 
seized the supreme power, and el-Ye'men was for some time filled 
with violence and bloodshed. In a.d. 595, however, Wa 



l82 'ilAm-en-nAs. 



but completed his devotions before returning their 
salutation. Then they told him, "el-Hajjaj has sent 
to fetch thee." 

" And is compliance absolutely necessary ? " he 
asked. 

" Absolutely," they replied. 

So he praised and glorified God, and blessed His 
prophet, and then rose and walked with them until 
they came to the monastery of the monk, who called 
out, " O ye horsemen ! have ye found your friend ?" 
" Yes," they replied. " Then come up into the 
monastery," said he ; " for of a truth lions and 
lionesses prowl round about it during the night. 
Therefore come in quickly, before dusk." 

And they all did so excepting Said, who refused to 

with an army of 4,000 men, again invaded el-Ydmen, and in- 
flicted cruel retribution upon the Abyssinians, whom to the 
number of about 3,000 he put to death. The Persian monarch 
was so much pleased with his conduct that he appointed Wahraz 
viceroy of the country, and then it was that el-Yemenand its 
dependencies became provinces of the Persian empire. The 
Persian rule was mild, and the three religions, Pagan, Jewish, 
and Christian, were equally tolerated. Christianity maintained 
its ground (chiefly at Nejrdn, which place was at the time of the 
Hiirah governed by a noble Christian family named Oulad 'Abd- 
el-Madan-ibn-Deyyan),but rapidly declined after the promulga- 
tion of Muhammadism. 



THE MARTYRDOM OF SAID. 183 

enter. Finding which, they said to him, " It appears 
to us that thou desirest to escape." 

He replied, " Not so ; but nevertheless I will never 
enter a polytheistic habitation." 

" But of a truth we will not leave thee," said they ; 
" for verily the lions will kill thee." 

Said Said, " If my Lord bewith me, He will turn 
them away from me ; and should such be the will of 
the Most High, He can convert them into a guard for 
me against all evil." 

They asked, " Art thou a prophet ?" 

" I am not among the prophets," he answered, " but 
am, on the contrary, a slave among the erring and 
sinful servants of God." 

So they said, " Swear to us that thou wilt not flee." 
And he swore it. Then the monk cried out to them, 
" Come up into the monastery, and string your bows 
in readiness to scare away the lions from this pious 
slave. For verily the thought of your taking up 
your abode with me in the chapel was abhorrent 
to him." 

So they entered the monastery, and strung their 
bows. And lo ! they beheld a lioness approaching. 
But when she came near Said, she rubbed herself 



1 84 'ILAM-EN-NA^S. 



fondling against him, and caressed him. Then she 
laid down near to him, and the lion came and did 
likewise, And having seen this, as soon as day 
dawned the monk went down to Said, and questioned 
him concerning the divine laws of el-Islam, and the 
traditions of the prophet of Allah. And Said ex- 
plained everything clearly to him, and the monk 
professed el-Islam, and his practice therein was 
admirable. And the people assembled before Said, 
excusing themselves to him ; and they kissed his 
hands and his feet, and collected the earth that he 
had trodden upon during the night, and prayed upon 
it. And they said, " O Said ! we swore to el-Hajjaj, 
by divorce and enfranchisement,* that if we found 
thee we would not leave thee until we had brought 
thee unto him. But now order us as thou wilt" 

He said, " Fulfil your task ; for there is no way to 
escape from the return to my Maker, nor any ques- 
tioning of His decree." 

So they journeyed until they reached Wasit ;f and 

* A solemn oath, the breaking of which entailed the divorce 
of wives and enfranchisement of slaves. 

f The town built by el-Hajjaj a.h. 83. Wasit signifies 
" middle," and was so called because it stood midway between 
el-Basrah and el-Kufah. 






THE MARTYRDOM OF SAID. 185 

when they arrived there, Said said to them, " all ye 
people ! I have been respected by you, and have been 
your companion, and I feel certain that my end draws 
near, and that my time is accomplished. Leave me 
alone, therefore, this night, that I may make provision 
for death, and prepare for Munkar and Nakir * and 
reflect upon the torments of the grave, and that I 
must lie beneath the ground. And in the early 
morning I will come to any spot you may choose as 
a meeting-place between us." 

Then said some among them, " We do not want 
to be following traces, having the man himself." And 
another one said, " And surely you would wish your 
desires fulfilled, and that the Amir should deem you 
worthy of his favour ; therefore leave him not alone." 
But then another said, " I take it upon myself to 
restore him to you, if it be the will of God." 

Then they looked at Said, and tears were flowing 

* Two angels through whom the dead, when laid in the grave. 
undergo a strict examination as to their past lives. There is a 
difference of opinion amongst Muslims as to these ar 
Some hold that there are only two (Munkar and Xakir) by whom 
all human beings, whether true believers or infidels, are 
mined. Others maintain that these angels are four in number. 
Munkar and Nakir being for infidels, and two other anj 
named Mubashir and liashir, for true believers. 



186 'ILAM-EN-NAs. 



from his eyes, and his colour was grey, for he had 
neither eaten nor drank nor laughed since they had 
met him. So they cried with one accord, " O thou 
best of living men ! Would to God we had never 
known thee, and never been sent for thee ! Woe be 
to us ! How hardly have we been dealt with ! What 
will excuse us before our Maker at the great Day 
of Resurrection, and who shall answer for us to 
Him ! " 

Then he who had offered to be his surety said to 
Said, " I ask thee by Allah, O Said ! whether thou 
wilt not provide for us by thy prayers and thy good 
words ? For in truth we have never met the like of 
thee ? " 

So Said prayed for them ; after which they left him 
alone. Then he bathed his head, and washed his 
shirt and his robe. And the people remained con- 
cealed the whole night. And when the light of dawn 
appeared, Said-ibn-Jubair came to them, and knocked 
at the door. And they cried one to another, "Our 
friend, by the Lord of the Kaabah ! " And they went 
down to him, and wept with him a long while, and 
then took him before el-Hajjaj. 

And el-Mutalammis entered the presence of el- 






THE MARTYRDOM OF SAID. 187 

Hajjaj, and saluted him, and announced to him the 
arrival of Said-ibn-Jubair. And when Said stood 
before him, el-Hajjaj asked, "What is thy name ? " 

He replied, " Said-ibn-Jubair." 

"Thou art Shaky-ibn-Kasir,"* said el-Hajjaj. 

" No," said Said, " my mother knew my name 
better than thou dost." 

" Thou art vile, and so was thy mother ! " cried 
el-Hajjaj. 

" That which is hidden is known to Another beside 
thee," answered Said. 

" Of a surety I will soon change this world into hell- 
fire for thee," said el-Hajjaj. 

" Had I known that that had been in thy power," 
responded Said, "verily I had abased myself before 
thee as before a god." 

Then el-Hajjaj asked, " What sayest thou of 
Muhammad ?" 

" He is the Prophet of the Merciful," replied Said. 



* The play upon words in this sentence cannot be rendered 
in English. Shdky means " vile," " evil," the opposite of Said, 
which means " good," " happy." And Hash; from Kdsara, "to 
break," is the opposite of Jubair, from Jdbara, " to mend," " to 
heal," " to unite." 



1 88 'ILAM-EN-NAS. 



" And what dost thou say of 'Aly ? " continued el- 
Hajjaj ; u Is he in heaven or in hell ? " 

" Had I been in both," answered Said, " and did I 
know the inhabitants of both, I could tell who was 
in both." 

" And what dost thou say of the Khalifahs ?" asked 
el-Hajjaj. 

" I am not their overseer," replied Said. 

" Which of them dost thou love best ? " inquired 
el-Hajjaj. 

" He among them who was the most pleasing to 
my Maker," answered Said, 

" And which of them was the most pleasing to the 
Creator ? " said el-Hajjaj. 

"That knowledge," replied Said, "rests with 
Him who knows their inmost thoughts and secret 
words." 

" And how is it that thou laughest not ?" asked el- 
Hajjaj. 

" How should a creature formed out of clay — clay 
which may be consumed in the fire — laugh ? " re- 
sponded Said. 

"And why is it that we ourselves cannot laugh ?" 
inquired el-Hajjaj. 



THE MARTYRDOM 0* SAID. 189 

" The thoughts of the heart are not pure," said 
Said. 

Then el-Hajjaj ordered pearls and emeralds and 
rubies to be brought in and laid before Said. But he 
said, " If by accumulating these thou couldst ransom 
thyself from the terrors of the Day of Resurrection — 
well. But one of those terrors would cause a mother 
to forget her sucking child ; and every worldly pos- 
session will be profitless, except what did good, and 
was laid out in charity." 

Then el-Hajjaj sent for pleasant music. And Said 
wept. So el-Hajjaj cried, " Woe be to thee, O Said ! 
Choose by what kind of death I shall kill thee." 

" Choose for thyself, O Hajjaj!" replied Said; "for 
by Allah ! whatever death thou causest me to die, by 
the same will God cause thee to die at the last day." 

Then asked el-Hajjaj, " Wouldst thou that I pardon 
thee ? " 

He replied, " Were the pardon from Allah, — yes, 
assuredly. But from thee, — no." 

44 Be off with him and execute him ! " cried el- 
Hajjaj. 

Then as he was going out of the door, Said laughed. 
And el-Hajjaj was told of this, and ordered him to 



190 'ILAM-EN-NAS. 



be brought back, and asked, "What causes thee to 
laugh ? " 

" I was marvelling," answered Said, " at thy provo- 
cation of Allah, and at His long-suffering toward thee." 

Then el-Hajjaj commanded to bring the Nitaa* 
And it was spread out before him, and he cried, " Kill 
him ! " 

And Said said, " I gave myself up to the worship 
of Him who laid out the heavens and the earth, 
believing in the true faith, and I am not one of the 
polytheists." 

" Turn him away from the Kiblah ! " called out el- 
Hajjaj. 

" Wherever thou mayst turn me, there is God's 
countenance," said Said. 

" Lay him with his face on the ground," commanded 
el-Hajjaj. 

Then Said quoted, " Out of it We created you, and 
to it We will cause you to return, and from it We will 
once more cause you. to come forth." 

" Kill him ! " again cried el-Hajjaj. 

Then Said said, " I bear witness that there is no 






See Note *, p. 141. 



THE MARTYRDOM OF SAID. 191 

god but God, and I bear witness that Muhammad 
is His servant and His messenger. Allah ! grant 
that after me he may have power over none other to 
kill him ! " 

Then they executed him upon the Nitaa [may 
God have mercy upon him !] And after his head 
was struck off, it uttered, " There is no god but God." 
And el-Hajjaj lived after this fifteen days. And this 
happened in the year 95. And the age of Said 
[may God be satisfied of him !] was nine-and-forty 
years.* 

Allah is all-knowing! 

* It is said that during his last illness el-Hajjaj was tormented 
by the spirit of Said-ibn-Jubair. The report was that whenever 
he fell asleep he saw Said come and seize him by the girdle, 
saying, " Enemy of God, arise ! why didst thou murder me ? " 
On which he would awake in terror, and exclaim, " What busi- 
ness has Said-ibn-Jubair with me?" It is also related that a 
person saw el-Hajjaj in a dream after his death, and that upon 
being asked what had been done to him, he stated that God had 
caused him to die the death of every man whom he had slain, 
but that he had suffered seventy deaths on account of his treat- 
ment of the saintly Said. 



192 'ilAm-en-nAs. 



THE REIGN OF EL-WALID-IBN-'ABD-EL- 
MALIK-IBN-MARWAN. 

T T was his custom to read through the whole Kuran 
"^ every three days ; during Ramadhan * he used 
to read it through seventeen times. Ibrahim-ibn- 
'Uliah relates, " He sent me bags of dinars to be dis- 

* Ramadhan. " The month of Ramadhan shall ye fast, in 
which the Kuran was sent down from Heaven. . . . Therefore 
let him among you who shall be present in this month fast the 
same month ; but he who shall be sick or on a journey shall 
fast the like number of other days." — el-Kurdn, Stir. 2., V. 181. 
Muslims are extremely particular in their observance of this 
fast, which, as their year is reckoned by lunar months, varies in 
the season at which it takes place, being a few days earlier 
every year. When Ramadhan occurs during the heat of summer, 
when the days are longest, the trial to bodily health and strength 
is excessive ; for they neither eat, nor drink, nor even smoke, 
from early dawn till sunset, and the nights are spent in eating 
and drinking, visiting the mosques, and reading the Kuran or 
hearing it read. A true Muslim should not, however, betray 
weariness or languor on account of what he endures during 
Ramadhan ; but at the same time it is a pious act on the part 
of those in authority to spare their servants and show them as 
much consideration as possible. 



EL- WALLD-IBN-'ABD-EL-MALIK. 193 

tributed amongst the pious." And the Hafiz, ibn- 
Asakir,* says, " The Syrians considered el-Walid as 
the best of their Khalifahs. He built the mosque at 
Damascus ; and he set apart a sufficiency for lepers, 
and said to cripples and to the blind, " Do not beg 
from other people, and I will give to each a servant 
or a guide.' " 

And it is recorded that the sum total of what el- 
Walid laid out in building the mosque of el-'Ummawy 
was four hundred chests, each chest containing eight- 
and-forty thousand dinars ; and six hundred chains of 
gold for the lamps. [But the building would not 
have been completed had not his brother Sulaiman, 
when he reigned over the Khalifate, done many good 
deeds, and left behind him traces of excellence.] And 
yet, after all this, it is recorded by 'Omar-ibn-'Abd-el- 
Aziz f that when el-Walid was wrapt in his winding- 
sheet his hands were chained to his neck.J 



* Abu-'l-Kasim-'Aly, commonly known by his surname of ibn- 
Asakir, was the chief Ha/is, or Traditionist, of the age in which 
he lived. He was born A.H. 499, and died a.h. 571 (a.d. i 176). 

f First cousin to el-Walid and Sulaiman, and successor to the 
latter in the Khalifate, a.h. 99 (a.d. 718). 

X That is, that in spite of all his good deeds he chose to appear 
as a criminal at the Day of Resurrection. 



1 94 YZ AM- EN- NA S. 



NOTE TO ABOVE. 

El-Walid was proclaimed Khalifah the same day that his 
father died, A.H. 85. He died A.H. 96 (a.d. 715), and was 
buried at Damascus, having reigned nine years and eight 
months. Historians differ much in their accounts of his 
character ; those of Syria represent him as the greatest 
prince of the house of 'Omeyyah, whereas Persian and 
other Muslim writers describe him as naturally cruel and 
violent, and subject to intemperate fits of passion. He is 
said to have had some skill in architecture, and expended 
large sums upon public buildings. El-Makin's estimate 
of the sum laid out upon the mosque at Damascus, is, 
however, considerably less than that of the historian 
quoted in the text. The former reckons it at four hundred 
chests, each containing fourteen thousand, instead of forty- 
eight thousand, dinars. 



SULAIMAN-IBN-' ABD-EL-MALIK. 195 



THE REIGN OF SULAIMAN-IBN-'ABD-EL- 

MALIK-IBN-MARWAN. 

A MONG his other good deeds, it is related that a 
*- man came before him and cried, "0 Commander 
of the Faithful! I adjure thee by Allah, and the 
Izhan (notification)!" "As to 'I adjure thee by 
Allah!'" said Sulaiman, "verily we understand that, 
but what dost thou mean by the Izhan (notification)?" 
The man replied, " These are the words of the Most 
High : 'The Muazh-zhin (crier) will proclaim amongst 
them that the curse of God is upon oppressors.'"* 
"What is thy wrong?" asked Sulaiman. The man 
answered, " Thy vicegerent So-and-so has taken Such- 
and-such a village away from me by force." 

Then Sulaiman descended from his throne, and 
turned back the carpet, and laying his cheek upon 
the ground, said, "By Allah! I will not lift up my 

* El-Kuran, Sur. vii., V. 42. The Muazh-zhin, or " crier,' is 
supposed by some to allude to the angel Israfil. 



196 'ilAm-en-nAs. 

cheek from the earth until he has been written to and 
ordered to restore the village." So the scribes wrote, 
and he remained with his cheek laid upon the ground 
that he might hear the words of the Lord who created 
him and surrounded him with good things, fearing the 
curse of God, and banishment from His presence. 

It is said that he released from the prison of 
el-Hajjaj three hundred thousand souls, between men 
and women.* But he honoured the family of el- 
Hajjaj. And he chose for his wazir and councillor 
'Omar, the son of his uncle 'Abd-el-Aziz. 

Ibn-Khalikan in his biography states that Sulai- 
man's appetite was enormous : he ate about a 
hundred Syrian rails every day.-j- 

Muhammad-ibn-Sirin J says that Sulaiman opened 

* The figures here given seem truly incredible. But it is also 
computed by Arabian historians, that el-Hajjaj killed a hundred 
and twenty thousand men, besides those who fell in war ; and 
suffered fifty thousand men and thirty thousand women to perish 
in prison. 

f I believe the Syrian ratlh.ere. mentioned was the same as the 
present Egyptian rati. The latter weighs from 1 lb. 2 oz. 51 dwt. 
to about 1 lb. 2 oz. 8 dwt. Troy. 

X Abu-Bekr-Muhammad-ibn-Sirm was a native of el-Bdsrah. 
His father was an enfranchised slave, and he himself was one of 
the jurisconsults by whose opinion the people of el-Basrah were 
guided. He was famed for his piety, and his knowledge of the 
Traditions. He was born A.H. 33, and died a.h. iio (a.d. 729). 



SALAIMAN-IBN- ' ABD-EL-MALIK. 197 

his reign with well-doing, and sealed it with well- 
doing. He opened it well by establishing the earliest 
hour for prayer, and he sealed it well by appointing 
'Omar-ibn-'Abd-el-Aziz as his successor. 

NOTE TO ABOVE. 

Sulaiman-ibn-'Abd-el-Mdlik-ibn-Marwan succeeded his brother 
el-Walid a.h. 96. He died at Marj-Dabek, in the district of 
Kinnafrin, a.h. 99 (a.d. 718). He possessed quick parts 
and surprising eloquence, and endeared himself to his sub- 
jects by his mild and merciful disposition. They surnamed 
him Miftah-el-Khair, The Key of Goodness, on account 
of his clemency and the multitude of prisoners whom he 
released. 



198 'ILAM-EN-NAs. 



THE HISTORY OF THE SLAVE-GIRL 
ZHALFA. 

A BU-SUWAID says: Abu -Zeid, el- Azdy, related 
"*■■** to me the following tale.* 

I went into the presence of Sulaiman-ibn-'Abd-el- 
Malik, who was seated in the hall paved with red 
marble, and carpeted with green damask, in the 
middle of the enclosed garden. Verily, the trees were 
in full bearing, and the fruit was ripe. And behind 
him stood female slaves each one of whom was more 
beautiful than her neighbour. And the sun was sink- 
ing, and winged creatures were humming around, and 

* I think that«el-Wajih Abu-'Abd- Allah Muhammad-ibn 'Aly 
ibn-Abi-Talib, generally known by the name of Ibn (not Abu)- 
Suwaid, must be meant here. He was a merchant of Takrit, a 
place on the Tigris, north of Baghdad, in lat 34 33' N., long. 
43° 4o' E. 

I have been unable to discover anything further concerning 
Abu-Zeid, and cannot therefore explain the allusion to some 
quarrel or disagreement with the Khalifah contained in his 
address. 



THE HISTORY OF ZHALFA. 



99 



the winds were whispering among the trees, and 
rustling the leaves, and bowing the branches. And I 
said, " Peace be upon thee, O Prince ! and the mercy 
of God and His blessing!" And he was lost in thought; 
but he raised his head on hearing my voice, and 
remarked, " O Abu-Zeid ! art thou come at such a 
time as this to make thy peace with us?" 

So I exclaimed, " God save the Prince ! Has the 
Day of Resurrection arrived that thou art so pre- 
occupied ?" 

He replied, "Yes, for those who love." Then he 
looked down, and was silent awhile. 

Presently he raised his head, and asked, " O Abu- 
Zeid ! what would improve such an existence as 
this?" 

"May Allah strengthen the Prince!" I cried. "Red 
wine in white cups, served by one slender as a reed, 
but with rounded limbs. I would drink it from the 
palm of her hand, and wipe my lips on her cheek." 

At this, Sulaiman turned away his head, and uttered 
no sound nor gave any response, but silent tears stole 
from his eyes. And when the slave-girls saw this, 
they retired to a distance. Then he raised his head 
and said, " O Abu-Zeid ! thou hast reached the day 



'ilAm-en-nAs. 



of thy death, and the conclusion of thy term, and the 
end of thy life ! For, by Allah ! I will sever thy neck 
unless thou inform me how this picture has been 
impressed upon thy heart." 

"Willingly, O Prince!" I replied. "I was sitting 
before the door of thy brother Sa'ad- ibn-'Abd-el- 
Malik,* when lo ! I beheld a damsel escaping from 
the palace gate like a gazelle fleeing from, the snare 
of the hunter. She wore a flowing Alexandrian robe, 
through which appeared the whiteness of her bosom, 
and the roundness of her form, and the embroidery 
of her belt. Her feet were shod in silk, and verily 
the whiteness of her instep gleamed brilliantly against 
the redness of her shoes. Two long tresses reached 
down to her hips, and her temples resembled two 
nuns-.f Her eyebrows were indeed arched above her 
eyes ; and her eyes were full of enchantment. Her 
nose was like a crystal reed, and her mouth like a 

* This is an instance of the carelessness and inaccuracy of 
Arab writers with regard to names, whereby the labour of 
searching out historical facts belonging to those remote times is 
much increased. It is very possible that one of ; Abd-el-Malik's 
sixteen sons may have been named Sa'ad ; but it is evident 
from the sequel that Sulaiman's predecessor in the Khalifate is 
here intended ; and his name was el- Walid, not Sa'ad. 

f The Arabic N, which is thus formed j. 



THE HISTORY OF ZHALFA. 



wound with the blood welling therein. And she 
cried, ' Slaves of Allah ! who will bring me medicine 
for one that cannot be consoled, and a remedy for one 
that may not be named ? Long has been the parting, 
and the traveller has tarried. But the heart takes 
wing, and the mind is absent, and the soul is trou- 
bled, and the spirit stolen, and sleep is imprisoned. 
Allah's pity be upon those who live in suffering and 
die in sorrow ! Had there been either strength to 
bear, or a road to consolation, it had been truly an 
excellent thing.' 

" Then she was silent for a space with drooping 
head. When, she raised it, I said, ' O thou maiden ! 
art thou of men or of genii ? a heavenly being or an 
earthly ? For of a truth the ardour of thy mind has 
astonished- me, and the beauty of thy language has 
turned my head.' 

" Then she hid her face in her sleeve as though she 
had not perceived me, but presently said, ' Pardon 
its inadequacy, O Speaker ! but what is more help- 
less than an arm deprived of its fellow, and who more 
injured than a forsaken lover ?' 

" Then she turned and departed. And by Allah ! 
God save the Prince ! I have not since then eaten 



'ILAM-EN-NAS. 



heartily without being choked by the remembrance 
of her ; nor have I looked upon beauty without its 
appearing hideous in my eyes because of her beauty." 
Then said Sulaiman, " O Abu-Zeid ! the sadness 
of what I have heard has wellnigh moved me to folly, 
and passion has taken possession of me, and judg- 
ment has fled from me. Know, O Abu-Zeid ! that 
this girl whom thou sawest is Zhalfa, of whom it has 
been said, 

Zhalfa resembles nought save a ruby 
Produced from the purse of a merchant. 

She cost my brother ten hundred thousand dirhems ; 
and she was in love with him who sold her. By Allah ! 
if he be dead, it can only be through love of her, and 
ne must have entered his grave solely by grief on her 
account, and from lacking consolation for her loss, 
and through fearfully anticipating death. Rise, O 
Abu-Zeid ! Allah have thee in His keeping. Ho, 
slave ! lade him with a bddrah."* 

So I took the present and departed. 

And when Sulaiman succeeded to the Khalifate, 
Zhalfa also became his. And he ordered tents, and 

* A sum of from one thousand to ten thousand dirhems, 
according to different writers. 



THE HISTORY OF ZHALFA. 203 

went out to the Ghautah plain,* and pitched in a 
green and luxuriant garden. It was a beautifully 
bright garden : the ground was covered with divers 
kinds of flowers, clear yellow, brilliant red, and pure 
white. 

And Sulaiman had a musician named Sinan, whom 
he had admitted to his friendship, and in whom he 
confided. And Sulaiman had ordered him to pitch 
his tent beside his own. And Zhalfa also had accom- 
panied Sulaiman to his pleasure-ground. And he 
continued eating and drinking and amusing himself 
with perfect enjoyment, until the night was far 
spent, when he retired to his tent, and Sinan did 
likewise. 

And a number of friends came to Sinan, and said 
to him, " Allah preserve thee ! We want a feast." 

" How would you feast ?" he asked. 

And they replied, " With eating and drinking and 
music." 

" As for eating and drinking," said he, " that is 

permitted you ; but with regard to music, verily ye 

know the jealousy of the Commander of the Faithful, 

and his prohibition of that excepting in his presence." 

* The name given to the cultivated country around Damascus. 



204 YZ A M- E N- NA S. 



But they persisted, " We do not want thy food 
and thy drink if thou wilt not let us hear thee sing." 

So he said, " Then choose a song, and I will sing it 
to you." 

" Sing us such-and-such a song," said they. 

So he began singing these lines : 

The hidden one heard my voice, and it brought her unrest, 
At the end of the night when awakens the dawn. 
When the moon is full, her companion knows not 
If 'tis her face beside him or the face of the moon. 
Nor guardian nor bolt can shut out a voice, 
And her tears overflow when at night it visits her. 
Could it be so, her feet to my side would bring her, 
But such is her tenderness, walking would wound them. 

The narrator proceeds : And Zhalfa heard Sinan's 
voice, and slie went out into the court of the tent. 
And so it was, that when she heard mention of this 
beauty of person and elegance, she fancied that it 
referred entirely to her and her appearance. Then 
that which had been at rest in her heart was troubled, 
and her eyes filled with tears, and her sobs were 
audible. 

And Sulaiman awoke ; and when he found her 
absent, he also went out into the court of the tent, 
and there he saw her in this condition. So he cried, 
"What means this, O Zhalfa?" 






THE HISTORY OE ZHALFA. 203 

She replied : 

A person may inspire admiration, yet be ugly - 
May be deformed in feature and base by birth. 
Thou mayst be struck with delight at his voice, 
Yet may he doubly trace his birth to slaves. 

" Have done with thy nonsense ! " cried Sulaiman. 
" By Allah ! he seems to have taken possession of 
thy heart. Here, slave ! bring Sinan to me." 

Then Zhalfa called her servant, and said to him, 
" If thou canst reach Sinan and give him warning 
before the messenger of the Commander of the 
Faithful, ten thousand dirhems are thine, and thou 
art free to do the will of Allah." 

So the two messengers set off, but he bearing the 
message of the Commander of the Faithful arrived 
first. And when he had returned with Sinan, Sulai- 
man asked, " O Sinan ! have I not forbidden thee 
from thus acting ?" 

" O Commander of the Faithful!" he replied, 
" numbers overcame me, and I am the slave of the 
Commander of the Faithful, and the plant grown by 
his favour; therefore if it seems well unto the Com- 
mander o{ the Faithful to pardon me, let him l\o it." 

So Sulaiman said, " Verily, I have forgiven thee ; 



206 'ILAM-EN- NA S. 



but, nevertheless, hast thou not learnt that if the 
horse neighs the mare will come to him, and if the 
he-camel brays the she-camel will follow him ? And 
if a man sings the heart of a woman is drawn to him. 
Beware of a repetition of thy fault, or thy regret will 
be lasting." 



KHUZAIMAH AND "IKRIMAH. 207 



THE STORY OF KHUZAIMAH AND 
TKRIMAH. 

[" T is said that in the days of Sulaiman there lived 
a man called Khuzaimah-ibn-Bishr, of the sons 
of Asaad. His means were ample, and he was famed 
for generosity and goodness and kindness towards 
his brethren ; and this character he kept up until 
adversity befell him. Then he sought help from his 
brethren who had been enriched by him, and upon 
whom he had lavished favours, and for a while they 
helped him, but afterwards grew weary of him. And 
when he observed this change in their conduct, he 
went to his wife, who was his cousin, and said to 
her, " O daughter of my uncle ! surely I have noted 
the alteration in my brethren, and am resolved to 
remain shut up in my house until death shall come 
unto me." So he locked his door and prepared to 
support himself upon what he had left, until all should 
be exhausted and he without resource. 



208 'ILAM-EN-NAS. 



Now Tkrimah-el-Fayyadh, er-Rabiiy, the Governor 
of Mesopotamia, had been acquainted with him. And 
once whilst 'Ikrimah was seated in his council, behold, 
mention was made of Khuzaimah-ibn-Bishr. And 
'Ikrimah-el-Fayyadh * [who was thus named solely 
on account of his generosity] asked, " How is he get- 
ting on?" They replied, "Indeed his condition is 
desperate. He has locked his door and remains in 
his house." " But," said 'Ikrimah, "can Khuzaimah- 
ibn-Bishr find no one to give to him or to recompense 
him for his benevolence?" They answered, "No 
one." 

And Tkrimah made no further remark ; but when 
it was night he took four thousand dinars and put 
them into a bag. Then he ordered his steed to be 
saddled, and went out unknown to his people, and 
mounted, and took, with him one of his slaves to carry 
the money. And he journeyed until he drew near 
Khuzaimah's door, when he took the bag from the 
slave and ordered him to retire to a distance, while he 
himself advanced towards the door and knocked at it. 

* el-Fayyddh signifies The boundlessly generous ; it is one of 
the titles used in speaking of the Most High, and is sometimes 
applied, as in this case, to an extremely generous man. 



KHUZAIMAH AND 'IKRIMAH. 209 

Then Khuzaimah came out to him, and Tkrimah 
held the bag towards him and said, "With this 
restore thy condition." And Khuzaimah took it 
from him, but found it heavy. So he put it out of his 
hand, and laid hold of the bridle of 'Ikrimah's steed, 
and said, " That I might be a ransom for thee ! Who 
art thou ?" Tkrimah replied, "O thou!* I did not 
come at such a time and such a season as this, desiring 
that thou shouldst recognize me." " But," said Khuzai- 
mah, " I will not accept it unless thou tell me who 
thou art." So Tkrimah said, ''I am Jabir-'Atharat-el- 
Kiram." t "Tell me more," said Khuzai-mah. But 
he answered, " No," and passed on. 

* Ya entaf Yahazha! O thou! O such-an-one! An excla- 
mation importing no manner of respect to the person addressed. 

f It is now I believe generally known that most, I might say 
all, English proper names have a meaning ; though in only a 
few instances, e.g., where the names of the cardinal or Christian 
virtues have been made use of as proper names, is the meaning 
instantly apparent. This is, however, not the case in an original 
language such as Arabic. In Arabic, proper names which are 
made use of as commonly as Mary, Elizabeth, Anne, or Susan, 
in English, bear their meaning as obviously as the English 
names Prudence, Grace, Hope, or Charity. In the instance 
related above, the name " Jabir-'Atharat-el-Kiram " would mean 
the mender (or repairer) of the slips of the generous. But such 
a name would awaken no suspicion of its being assumed in the 
mind of the person whom it was intended to deceive. 



'ILAM-EN-NAS. 



Then Khuzaimah took the bag, and went in to the 
daughter of his uncle, and said to her, " Rejoice ! for 
verily happiness and freedom from care have been 
bestowed upon us by Allah ; and if it be but copper, 
still there is plenty. Get up, and bring me a light." 
But she said, " I have no means of getting a light." 
So he spent the night in fingering the money, and the 
stamp seemed to him like that of dinars. And he 
could not believe it. 

As for 'Ikrimah, he returned to his dwelling, and 
there found that his wife had discovered his absence, 
and had been asking about him, and had been 
informed of his riding off. And she disapproved of 
it, and began to suspect him, and said to him, "The 
Governor of Mesopotamia should go out in the middle 
of the night unattended by his servants and unknown 
to his people only to visit his wives or his slaves." 
He made answer, " Know that I went not to any of 
them." "Then tell me whither thou wentest," said she. 
He replied, " O woman ! I did not go out at such a 
time desiring that anybody should know about me." 
"There is no help for it," said she, "thou must tell 
me." "Wilt thou keep it secret?" he asked. "Certainly 
I will," she replied. So he told her the whole story as 



KHUZAIMAH AND 'IKRIMAH. 



it had happened, and what he had said, and the answer 
he had received. And then he added, " Wouldst 
thou that I swear to this?" "No," she answered. 
" In good truth my heart is tranquil, and rests upon 
thy word." 

With regard to Khuzaimah, when day dawned he 
paid off his creditors and re-established good order 
in his affairs, after which he equipped himself for a 
journey, desiring to visit Sulaiman-ibn-'Abd-el-Malik, 
who at that time had gone down to Palestine. And 
when he reached Sulaiman's door, he demanded 
admittance, and the chamberlain went in and ac- 
quainted the Amir of his arrival. And Sulaiman 
knew about him, for he was famous on account of 
his generosity and benevolence. So he was admitted, 
and when he entered he saluted the Amir as Khalifah. 
Then Sulaiman-ibn-'Abd-el-Malik asked him, " O 
Khuzaimah ! what has kept thee so long away from 
us ? " " My miserable condition," he replied. " But," 
continued Sulaiman, "what hindered thee from coming 
to us ? " " My weakness, O Commander of the Faith- 
ful ! " he answered. " Then how hast thou been 
enabled to come now ? " asked Sulaiman. " O Com- 
mander of the Faithful ! " he replied, " I know 



'ILAM-EN-NAS. 



nothing except that in the middle of the night, before 
I was aware, a man was knocking at the door, who 
did so-and-so." And he related the tale from 
beginning to end. " Didst thou recognize the man ? " 
asked Sulaiman. " I did not, O Commander of the 
Faithful ! " replied Khuzaimah, " and that because he 
was muffled up, and I only heard his voice while he 
said ' I am Jabir-'Atharat-el-Kiram.' " 

The narrator proceeds : Then the heart of Su- 
laiman-ibn-'Abd-el-Malik burnt within him, and he 
lamented this want of knowledge of him, and said, 
" Did we but know him, verily we would recompense 
him his benevolence." Presently he said, " Bring me 
the Wand of Office." And when it had been brought, 
he invested the afore-named Khuzaimah-ibn-Bishr 
with the governorship of Mesopotamia in the room of 
Tkrimah-el-Fayyadh. 

So Khuzaimah set out for Mesopotamia. And 
when he drew near, Tkrimah and the townsfolk came 
forth to meet him. And they saluted one another, 
and journeyed together until they entered the town. 
And Khuzaimah dismounted at the governor's house, 
and commanded that the surety for Tkrimah should 
be brought, and that the accounts should be calcu- 



KHUZAIMAH AND 'IKRIMAH. 213 

lated. So they reckoned them, and found that he 
had to answer for a considerable overplus of goods. 
And Khuzaimah claimed from him the payment 
thereof. But he said, "I have no means whatsoever." 
"There is nothing else to be done," said Khuzaimah. 
But he repeated, il I have it not; therefore do thy 
duty." 

So Khuzaimah ordered him to prison ; but after- 
wards sent some one to him, again demanding the 
money from him. But he sent the messenger back, 
saying, " I am not one who for the sake of concealing 
his wealth would lose his reputation (by imprison- 
ment). So do with me as thou wilt." Then they 
loaded him with irons, and thus he remained for a 
month or longer, and became in consequence weak 
and miserable. 

And the daughter of his paternal uncle heard news 
of this, and it distressed and disquieted her. So she 
summoned a freed slave who was clever and intel- 
ligent, and said to her, " Go instantly to the gate 
of this Amir, Khuzaimah-ibn-Bishr, and say, 'I am 
possessed of good advice.' And if they ask it of 
thee, say, ' I will not reveal it except to the Amir 
Khuzaimah-ibn-Bishr.' Then if thou art admitted 



214 'ILAM-EN-NAS. 



to him, beg that thou mayst be alone with him. If 
he grants this, then thou shalt say to him, 'This 
was hardly the return which Jabir-'Atharat-el-Kiram 
deserved from thee ! Thou hast recompensed him 
with prison, and pain, and iron/ " 

So the girl did this, and when Khuzaimah had 
heard her words, he cried with a loud voice, " Ah ! 
what a mischance ! and is it really he ? " She said, 
" Yes." 

Then he ordered his steed immediately ; and they 
saddled it ; and he sent to fetch the chief men of the 
city, who assembled themselves before him, and they 
came with . him to the gate of the prison. And it 
was opened, and Khuzaimah entered, and they that 
were with him. . And they beheld Tkrimah sitting 
in the courtyard of the prison, changed in appearance, 
and reduced by his misfortune and suffering, and the 
weight of his chains and fetters. And when he saw 
Khuzaimah and the people with him, he blushed for 
shame, and hung down his head. But Khuzaimah 
drew near until he bent over him and kissed his brow. 
Then Tkrimah turned towards him and said, "What 
has given rise to this on thy part ? " " Thy noble 
deed," said Khuzaimah, "and my ill requital." "May 



KHUZAIMAH AND 'IKRIMAH. 215 

God pardon both us and thee!" said 'Ikrimah. Then 
they fetched the gaoler, who struck off his chains. 
And Khuzaimah commanded that they should be put 
upon his own feet. But 'Ikrimah asked, "What is 
this thou desirest?" He replied, "I wish to ex- 
perience the same misery that thou hast undergone." 
"I adjure thee by Allah !" said 'Ikrimah, "do it not." 
So they went out together until they reached 
Khuzaimah's house. Then 'Ikrimah bade him farewell, 
and would have departed from him, but Khuzaimah 
said, " Thou wilt not leave me." He asked, " What 
dost thou wish ? " " To alter thy condition," said 
Khuzaimah, " for verily my shame before the daughter 
of thy uncle is even greater than my shame before 
thee." Then he ordered a bath, and every one left 
it, and they two went in together. And Khuzaimah 
took it entirely upon himself to wait on 'Ikrimah 
and act as his servant. And when they came out, 
Khuzaimah bestowed a robe of honour upon him, 
and put it on him, and gave him also much money. 
Then Khuzaimah accompanied him to his house, 
and begged permission to go in and ask pardon of 
'Ikrimah's cousin. So he made his excuses to her, 
and blamed himself for what had occurred. 



216 'ILAM-EN-NAS. 



The narrator adds : And after this Khuzaimah 
begged 'Ikrimah to go with him to Sulaiman-ibn- 
'Abd-el-Malik, who had then taken up his abode at 
er-Ramlat * And this being agreeable to him, they 
journeyed together until they reached Sulaiman-ibn- 
'Abd-el-Malik. And the chamberlain entered, and 
informed him of the arrival of Khuzaimah-ibn-Bishr. 
And Sulaiman was alarmed at this, and exclaimed, 
"The Governor of Mesopotamia has arrived without an 
order from us ! This can only be by reason of some 
serious tidings." And when Khuzaimah came in, 
before he could utter his salutation, Sulaiman cried, 
" What is thy news, O Khuzaimah ? " " Good, O Com- 
mander of the Faithful ! " he replied. " What then 
has brought thee hither ? " asked Sulaiman. " I 
have discovered jabir-'Atharat-el-Kiram," he an- 
swered, "for ever since I perceived thy vexation at 
losing him, and thy desire to see him, I have longed 
to please thee by finding him." " And who is he ? " 
asked Sulaiman. " 'Ikrimah-el-Fayyadh," replied 
Khuzaimah. 

So Sulaiman ordered him to be admitted, and when 
he entered he saluted Sulaiman as Khalifah. And 

* er-Ramlat in Palestine, in lat. 31 55' N., long. 34 52' E. 



KHUZAIMAH AND 'IKRIMAH. 217 

the latter welcomed him, and invited him to be 
seated, and said, O 'Ikrimah ! thou didst good to 
him by harming thyself!" Then he continued, 
" Write all thy wishes, and everything of which thou 
art in need, on a piece of paper." So he did this, 
and Sulaiman ordered the immediate accomplish- 
ment of them, and commanded ten thousand dinars 
to be given to him, and two suits of clothes. Then 
he sent for the Wand of Office, and invested 'Ikrimah 
with the government of Mesopotamia and Armenia 
and Azarbijan, and said to him, " Khuzaimah's fate 
is in thy hands, whether thou wilt retain him, or 
whether thou wilt depose him." "Not so," said 
'Ikrimah ; " I would, O Commander of the Faithful ! 
that he return to his government." 

After this they departed from him in company, 
and continued to be Sulaiman's vicegerents so long 
as lasted his reign. 

Allah is all-knowing ! 



218 'ILAM-EN-NAS. 



HOW YUNUS THE SCRIBE SOLD HIS 
SLAVE-GIRL. 

TRANSLATOR'S PREFATORY NOTE. 

Abu'l-Faraj-'Aly was a member of the tribe of Kuraish, and a 
descendant of Marwan-ibn-Muhammad, the last of the 
'Omeyyade Kalifahs. His family inhabited Ispahan, but 
he passed his early youth in Baghdad, and became the most 
distinguished scholar and most eminent author of that city. 
His " Kitab-el-Aghany," whence this tale is taken, is con- 
sidered as unequalled. It is said that he was fifty years 
in compiling it, and that when the Wazir, Sahib-ibn-Abbad 
(who was looked upon as the wonder of his age for wisdom 
and learning), received it, he found that he could dispense 
with the thirty camel-loads of books on literary subjects 
which he was in the habit of taking with him when travel- 
ling or changing residence ; the " Kitab-el-Aghany" being 
sufficient for him. Abu'l-Faraj wrote many other works, 
and composed much poetry. He was born a.h. 284 (a.d. 
897-8), and died at Baghdad A.H. 356 (a.d. 967). Previous 
to his death, his fine intellect became disordered. 

A BU'L-FARAJ-EL-ISBAHANY, in his Kitab- 
^ ^ el-Aghany (Book of Songs), says, Yunus the 
scribe relates as follows. 

During the reign of Hisham-ibn-'Abd-el-Malik, I set 



THE STORY OF YUNUS THE SCRIBE. 219 

set off for Syria, taking with me a slave-girl musician, 
to whom I had taught everything required by her art, 
and whose value to me I estimated at a hundred 
thousand dirhems. And when we drew near Syria, 
the caravan halted at a pool of water, by the side o{ 
which I dismounted, spread the food I had with me, 
and brought out a flask of wine. And whilst I was 
thus occupied, behold ! a young man of fair counte- 
nance and form, mounted upon a chesnut horse, came 
by, and two attendants with him. And he saluted 
me, and asked, "Wilt thou receive me as thy guest ? " 

I replied, " Certainly ; " and held his stirrup while 
he dismounted. 

Then he said, " Give me to drink of thy wine." 

So I gave him to drink, and he added, " Will it 
please thee to sing me a song ? " 

So I sang to him, 

Beauties, never before united, in her are met together ; 
And for love of her, tears and sleeplessness are sweet to me. 

And he praised this warmly, and begged for a repe- 
tition of it many times ; and then said, n Speak to thy 
slave-girl, and let her sing." 

So I commanded her, and she sang, 



'ILAM-EN-NAS. 



A young girl bewilders my heart with her beauties ; 
For she is not a reed, and she is not the sun, nor is she 
the moon. 

And this also pleased him greatly, and he asked 
several times to have it repeated. And he did not 
quit his position until time for our evening prayer, 
after which he inquired, "What brings thee to this 
our town ? " 

" I want to sell this slave-girl," I replied. 

"And how much demandest thou as her price .? " he 
asked. 

I answered, " Enough to pay my debts and to put 
my affairs in good order." 

" Thirty thousand ? " said he. 

" By favour of Allah, that and more," I replied. 

" Will forty thousand satisfy thee ? " he asked. 

" That would pay my debts," said I, " but my hands 
would remain empty." 

Then he said, "Verily I will take her for fifty 
thousand dirhems ; and besides that, thou shalt have 
a rich robe, and the expenses of thy journey, and I 
will make thee a partner in my business so long as I 
live." 

" Surely I have sold her to thee ! " I cried. 



THE STORY OF YUNUS THE SCRIBE. 221 

Then he asked, " If I take her with me, wilt thou 
trust me to send this to thee in the morning ; or shall 
she stay with thee until it is brought to thee to- 
morrow ? " 

Now the wine had overpowered me, and the conse- 
quent confusion and bashfulness caused me to say, 
" To be sure ! I will certainly trust thee. Take her, 
and may Allah make thee happy with her !" 

So he said to one of his young men, " Place her 
upon thy animal, and get up behind, and take her 
away." And then he himself mounted, and took leave 
of me, and departed. 

And he had been scarcely an instant out my sight 
ere I was conscious of the mistake and error into 
which I had fallen. And I cried, " What have I 
done ? I have parted with my slave-girl to a man 
with whom I have no acquaintance, nor do I even 
know who he is ; and supposing I did know him, 
where is he to be found ? " 

So I sat down thinking over this, until the dawn 
prayer-hour. And my companions went into Damas- 
cus, but I remained behind, perplexed and undecided 
what I should do. And the sun beat down upon me, 
and I hated the place. And I thought of entering 



'ilAm-en-nAs. 



Damascus, but afterwards I said, " It would not do 
for the messenger to come and not find me, for then 
verily I should have committed a second error 
against myself." So I sat down in the shade of a 
wall hard by. And when the day was far spent, 
behold I one of the two youths who had been with 
the young man drew near. And I never remember 
to have felt greater pleasure at anything than my 
pleasure that moment on seeing him. 

And he said to me, " O my lord ! I am late in 
reaching thee." 

But I said not a word to him of what I had suf- 
fered. 

Then he asked me, H Didst thou recognize the 
man ? " 

I said, " No." 

" He is the heir-apparent," said he, "el-Walid-ibn- 
Hisham."* Upon hearing which, I remained silent, 

Then he said, " Rise, and mount." 

* This is another careless misstatement of historical fact. 
El-Walid was the heir-apparent, but he was the nephew, and 
not the son, of Hisham ; the Khalifah, Yezid-ibn-'Abd-el-Malik 
having nominated his brother Hisham to succeed him, on condi- 
tion that upon the death of the last-named prince, his own son, 
el-Walid, should be called to the throne. 



THE STORY OF YUNUS THE SCRIBE. 223 

And behold ! there was a riding-horse with him, 
and I mounted, and we journeyed together until we 
arrived at his master's house.* And I entered, and lo ! 
there was the slave -girl, who sprang towards me, and 
saluted me. And I asked, " How hast thou fared ? " 

She replied, " He lodged me in this little room, and 
ordered for me everything I required." 

So I sat with her awhile, and then, behold ! one of 
his servants came to me, and said, " Come." So I 
got up, and he led me into the presence of his 
master. And lo ! he was my companion of yesterday, 
and was now seated upon his chair of state. 

And he asked, " Who art thou ? " 

" Yunus the scribe," I answered. 

" Thou art welcome," said he. " By Allah ! I have 
indeed been desirous to see thee, for thy fame has 
reached me. And how didst thou pass the night ?" 

" Excellently, may Allah preserve thee ! " I said. 

"But," he continued, "perhaps thou didst blame 
thyself for thy yesterday's work, and didst say, ' I 
have given up my slave to a man whom I do not know, 
with whose very name I am unacquainted, and in 
ignorance even of the place to which he belongs.' " 

" God forbid," I cried, " that I should take blame to 



224 'ilAm-en-nAs. 



myself, O Prince ! Had I even offered this slave-girl 
as a gift unto the Prince, it had been one too poor 
and mean and worthless." 

Then he said, " By Allah 1 I nevertheless blamed 
myself for taking her from thee, and thought, ' Here 
is a man from a strange country who does not know 
me, and verily I have come upon him at unawares, 
and have caused him to act foolishly by my eagerness 
to take away the girl ! ' Now dost thou remember 
what was the agreement between us ? " 

" Yes," said I. 

" Thou didst sell the slave-girl for fifty thousand 
dirhems," he said. 

" It was so," I replied. 

Then he said, " Ho ! slave, bring the money." 

So he brought it, and placed it in his master's 
hands, who then said, " Bring a thousand dinars, O 
slave ! " 

And he brought them. And then the Prince said, 
" Here, slave ! bring another five hundred dinars." 
And when he came with them, the Prince said to me, 
" This is the price of the slave-girl ; collect it together. 
And this thousand dinars is for thy good opinion of us ; 
and this five hundred dinars is for the expenses of thy 



THE STORY OF YUNUS THE SCRIBE. 225 

journey, and to buy something for thy family. Art 
thou satisfied ?" 

I replied, " I am satisfied." And I kissed his hand, 
and said, " By Allah ! thou hast filled my hand and 
my eye." 

Presently he cried, " By Allah ! I have not been to 
see her, nor appeased my craving for her singing. 
Bring her to me." 

So she came, and he commanded her to be seated ; 
and when she had sat down, he said to her, " Sing." 
So she recited these lines : 

Of one who unites every single perfection 

How sweet the embrace, the caress ! 

All beauties there may be 'mongst Arabs and strangers, 

But none blends all like thee, O my fawn ! 

Reveal thee, O beautiful ! unto thy lover, 

Or by thy promise, or like a dream-vision. 

Sweet for thy sake are abasement and scorn. 

And good in my sight is my sleepless night ; 

But I am not the first through thee driven mad — 

Say, how many men ere me hast thou slain ? 

As my portion in this world, thou wouldst content me. 

For thou'rt dearer to me than my soul or my wealth. 

And the Prince applauded loudly, and thanked me 
for her excellent training and teaching. Then he 
cried, " Ho, slave ! bring a riding animal, saddled and 
accoutred for his mounting, and a mule to cany his 



226 'ILAM-EN-NA S. 



baggage and his necessaries." Then he addressed me, 
saying, " O Yunus ! shouldst thou learn that this 
empire has really descended to me, return hither, and 
by Allah ! I will certainly fill thy hand and raise thy 
position, and will appoint thee for my musician so 
long as I live." 

So I took my money and departed. And when the 
Khalifate came down to el-Walid, I journeyed to him, 
and by Allah ! he fulfilled his promise, and increased 
my dignity. And my condition with him was most 
happy, and I was comfortable in my post, and verily 
my means were extended and my wealth increased. 
And villages and lands became mine, which are ample 
to support me, and will suffice those who come after 
me. And I remained with him until he was killed. 
May God pardon him ! " 



THE BEDAVVY AND THE KALIFAH. 227 



THE BEDAWY WHO TAUGHT THE 
KHALIFAH MANNERS. 

TRANSLATOR'S PREFATORY NOTE. 

Hisham-ibn-'Abd-el-Malik was the fourth of that Khalifah's sons 
who reigned over the Muslims. He succeeded his brother 
YezidA.H. 105 (a.D. 724),anddied of quinsy at er-Rusafa,A.H. 
125 (A.D. 742), aged from fifty-three to fifty-six years, accord- 
ing to different authors. He was buried at er-Rusafa, a town 
which lay opposite to er-Rakkah, at one day's journey west 
of the Euphrates ; and which is placed by Abu'1-Feda in 
lat. 36 N. It was founded by Hisham, who made it his 
summer residence, and retired there to avoid the plague 
which desolated Syria. Hisham governed without anv 
prime minister, and greatly harassed his subjects by his 
rapacious and covetous disposition. He was richer than 
any of his predecessors, but the Persian historian Khondemir 
says that Hisham would not trust any person with the keys 
of his coffers, and that he was one of the most avaricious 
princes that ever lived. 

[* T is related, amongst other anecdotes, that Hisham - 
ibn-'Abd-el-Malik was engaged one day in hunt- 
ing and sport. And he saw a gazelle being pursued by 
the dogs. And he followed it. And it passed round 
the hut of an Arab who was pasturing his flocks. So 



228 'ILAM-EN-NAS. 



Hisham cried, " Ho, young man ! here is work for 
thee. Bring me that gazelle." 

But the youth turned his head towards him, and 
said, " O ignorant of the manners of high estate \ verily 
thou hast looked upon me scornfully, and spoken to 
me disdainfully ; and thy speech was the speech of a 
tyrant, and thy deed the deed of an ass ! " 

Then cried Hisham, " Woe be to thee ! O young 
man ! Dost thou not know me ? " 

He replied, " I know this of thee, that thou hast 
been badly educated ; for thou didst begin talking to 
me before saluting me." 

" Woe upon thee ! " repeated Hisham. " I am 
Hisham-ibn-'Abd-el-Malik." 

Then cried the Arab, " May good be far from thy 
dwelling, and may thy grave be forgotten ! Do not 
add to thy words and diminish thy dignity." 

And he had scarcely ceased speaking before the 
soldiers gathered round them from all sides, each one 
of them saying, " Peace be upon thee, O Commander 
of the Faithful ! " 

" Enough of words ! " said Hisham ; " secure this 
young man." 

So they seized him ; and Hisham returned to his 



THE BEDAWY AND THE KHALIFAH. 229 

palace, and seated himself in his council-hall, and 
said, " Bring the young Bedawy to me." 

So they brought him. And when he beheld the 
multitude of slaves, and porters, and wazirs, and scribes, 
and scions of royalty, and lords of justice, he paid no 
heed to them, and sought no notice from them ; but 
let his chin fall on his breast, and watched his own foot- 
steps until he reached Hisham, and stood before him. 
Then the young man cast his eyes upon the ground, 
and stood still, and spoke no word. And one of the 
attendants exclaimed, "O dog of an Arab! what hinders 
thee from saluting the Commander of the Faithful ? " 
Then he turned towards him in a fury, and cried, 
"O saddle of an ass ! I am prevented by the length 
of the approach, and the projecting steps, and other 
obstacles." 

Then said Hisham, and verily his anger was in- 
creasing, " O young man ! of a truth the day has 
arrived when thy death is near, and thy desires frus- 
trated, and thy life at an end." 

The young man replied, " By Allah ! O Hisham ! 
even were the term of my life to be prolonged, thy 
words, whether little or big, could do me no hurt." 
Then the chamberlain cried, " Has it come to this, 



230 • 'ilAm-en-nAs. 



that one in thy position, and of thy station, O most 
vile Arab ! should bandy words with the Commander 
of the Faithful ? " 

The young man instantly replied, " May disappoint- 
ment attend thee, and woe and destruction smite 
thee ! Hast thou never heard what saith the Most 
High — 'At the coming day, every man will argue 
concerning his soul.'* Therefore, if God may be 
argued with, pray what is Hisham that he is not 
even to be spoken to ? " 

Upon this Hisham rose up in a towering rage, and 
cried, " Ho ! executioner ! bring me the head of this 
young man, for verily he has added to his words more 
than any one would believe possible." 

So the executioner came forward, and laid hold of 
the young man, and made him kneel upon the Nita'af 
of Blood, and unsheathed above his head the Sword 
of Vengeance, and cried, " O Commander of the 
Faithful ! is it by his own act that thy wretched 

*"A day is coming when every soul shall plead [or argue] 
for itself." — el-Kuran, Sur. xvi., V. 112. el-Beidhawy explains: 
" Every soul shall be solicitous for his own salvation, not con- 
cerning himself with the condition of another." The Bedawy, 
however, gives it a turn to suit his purpose, and the language 
quite bears him out. 

f See Note *, p. 141. 



THE BEDAWY AND THE KHALIFAH. 231 

slave descends to his grave ? If I strike off his head, 
shall I be guiltless of his blood ? " 

Hisham answered, "Yes." 

Then the executioner asked permission a second 
time, and Hisham consented. And then he asked it 
a third time ; and the Amir was about to grant it, 
when the young man laughed until his eye-teeth 
were visible. Then Hisham wondered more and more 
at him, and exclaimed, " O young man, it appears 
to me that thou must have lost thy reason. Thou 
knowest that thou art about to quit this world, and 
to end thy life, and yet thou canst laugh derisively to 
thyself ! " 

" O Commander of the Faithful ! " the young man 
replied, "were my days to be prolonged, and were 
not my life to be cut short, nothing on thy part, 
whether great or small, could injure me. But, never- 
theless, some lines occurred to me a moment ago ; 
listen to them, for my death will not escape, and let 
there be great silence." 

So Hisham said, " Repeat them, and that quickly ; 
for these moments are thy last in this world, and thy 
first in that which is to come." 



232 'ilAm-en-nAs. 



Then the young man composed and recited these 
verses : 

I have heard that once a partridge, led by Fate, 

Was by a falcon seized upon ; 

Suspended from his claws the partridge hung, 

And, absorbed in him, the falcon flew away. 

Then, in bird-language, came a voice which said, 

" Yes, thou hast conquered me, and I am captive ; 

But the hunger of thy like my like cannot appease, 

For even when I'm eaten, as nothing shall I seem ! " 

At this the falcon smiled, touched by his self-abasement, 

And set that partridge free. 

The historian continues: "Then Hisham smiled, 
and said, ' By my relationship to the Messenger of 
God ! had he thus spoken at the first moment, and 
asked anything short of the Khalifate, verily I would 
have given it to him. Here, attendant ! cram his 
mouth with pearls and jewels, and be liberal in com- 
pensating him, and let him go about his business.' " 



URWAH-IBN-UDZINAH. 233 



HOW 'URWAH-IBN-UDZINAH GAINED A 
LIVELIHOOD. 

T T is said that 'Urwah-ibn-Udzinah* presented him- 
■*- self before Hisham-ibn-'Abd-el-Malik, complain- 
ing of poverty. Hisham asked, " Was it not thou who 
saidst, 

' Verily I have discovered (tho' extravagance is not one of 
my qualities) 
That my subsistence will come of itself to me. 
I strive for it, and the pursuit of it wearies me, 
But I sit down, and without my pains it comes to me.' 

And hast thou now come from el-Hijaz to Syria to 
seek a livelihood ? " 

He made answer, " O Commander of the Faithful ! 
thou hast been exhorted and informed." Then he 
went out, and mounted his dromedary, and returned 
to el-Hijaz. 

* Abu-'Aamir 'Urwah-ibn-Udzinah, a man eminent for his 
learning and piety, was a member of the tribe of Laith, and a 
celebrated poet and traditionist. He died a.h. 118 (a.d. 736). 



234 'tlAat-en-nAs. 



And when night came, Hisham was resting on his 
bed, and he thought of 'Urwah, and said, " He is one 
of the Kuraish, and he spoke wisely ; he came to me, 
and I dismissed him disappointed." So as soon as 
daylight appeared, he sent him a thousand dinars. 

And the messenger knocked at the door of 'Urwah's 
house in el-Medinah, and gave him the money. Then 
said 'Urwah, "Salute the Commander of the Faith- 
ful from me, and say to him, 'What thinkest thou 
now of my words ? I worked hard, but found barren 
soil. When I returned home unsuccessful, and sat 
down in my house, my livelihood came of itself to me 
in my dwelling..' " 



THE ABBASSIDE DYNASTY. 235 



THE BEGINNING OF THE ABBASSIDE 
DYNASTY. 

r I ^HE founder of this dynasty was Abu-Muslim, eL 
Khurasany, and his name was 'Abd-er-Rahman- 
ibn-Muslim. Amongst his sayings are the following 
lines : 

Tho' they were reinforced, I obtained by vigilance and secrecy 
What fell away from the Kings of the Benu-Marwan. 

I ceased not striving with might for their overthrow, 
And the people were careless and verily the men slept. 

Never before had been such slumber. But with the sword 
I fell upon them, and from their slumber woke them. 

For he who sleeps while tending his flock where wild beasts 
roam, 

Will find that the lion constitutes himself their shepherd. 

The first of these Abbasside Khalifahs was Abu- 
'Abd-Allah, es-Saffah. 

TRANSLATOR'S NOTE. 

Upon the death of Hisham, A.H. 125 (A.D. 742), el-Walid, the 
son of Hisham's brother and predecessor, Yezid, succeeded 
to the throne. (See Note * p. 222.) But so immoral was 
el-Walid's life, and so impious were his religious opinions, 



236 'ilAm-en-nAs. 



that the people of Syria unanimously resolved to depose 
him the following year. They accordingly chose Yezid, 
the son of el-Walid I. (see pp. 192 — 194), el-Walid's 
cousin-german, for their leader, and inaugurated him 
Khalifah. He marched against el-Walid, dispersed his 
troops, besieged him in his palace, and finally slew him, 
after he had reigned a year and three months. Yezid him- 
self died of the plague at Damascus, after he had reigned 
six months, and was succeeded by his brother Ibrahim. In 
the beginning of the year 127 (a.d. 744), however, Marwan- 
ibn-Muhammad-ibn-Marwan-ibn-el-Hakim, who was the 
governor of Mesopotamia and surrounding provinces, and 
who had rebelled against Yezid under pretext of avenging 
the murder of el-Walid II., marched against Ibrahim, in- 
tending to besiege Damascus, and depose the Khalifah. 
At Kinnafrin and Hems he was joined by many of the 
Khalifah's subjects, who took the oath of allegiance to him ; 
but Sulaiman-ibn-Hisham, Ibrahim's general, marched 
against him with an army of a hundred and twenty thousand 
men. Sulaiman's army was, however, routed with great 
slaughter, and he himself was forced to fly to Damascus. 
Marwan released his many prisoners upon condition of 
their taking an oath of fidelity to el-Hakim and 'Othman, 
el-Walid's sons, who, since the murder of their father, had 
remained in prison at Damascus. But Sulaiman, being 
well assured of Marwan' s intention to place one of them 
upon the throne, no sooner arrived at Damascus than in 
concert with Ibrahim he ordered their execution, and then 
made his escape from the city. El-Hakim and 'Othman, 
however, foreseeing what would happen, took care before 
their deaths to transfer their right to Marwan, and declared, 
in presence of a fellow-prisoner, that in case they should be 
slain, Marwan ought to be regarded by all Muslims as the 
lawful Khalifah and Imam. So after Sulaiman's flight, the 
citizens of Damascus opened their gates to Marwan, and, 



THE ABBASS1DE DYNASTY. 237 



there being no other person in the empire capable of dis- 
puting his title or standing in competition with him, he was 
declared Khalifah, Ibrahim himself recognizing his autho- 
rity, A.H. 127. So short indeed was Ibrahim's reign, that 
many writers scarcely mention him. He died A.H. 132. 
But the manner of his death is uncertain : some say he was 
assassinated, some that he was drowned, and others that 
he was poisoned. 
Marwan, however, though proclaimed Khalifah, did not long 
enjoy peace. The very same year (A.H. 127) the people of 
Hems rebelled against him. The Damascenes followed 
their example, and also the people of el-Bdsrah, who had 
proclaimed Sulaiman-ibn-Hisham Khalifah at that place. 
And though Marwan was successful in, to a certain extent, 
quelling these insurrections, yet the partisans of the house 
of el- Abbas were now beginning to grow powerful in some 
of the interior provinces of the empire. El- Abbas was the 
Prophet's uncle ; and the first of the family who made any 
considerable figure was his descendant in the third genera- 
tion, Muhammad-ibn-'Aly, who flourished in the time of 
'Omar-ibn-'Abd-el-Aziz. 'Omar succeeded Sulaiman-ibn- 
'Abd-el- Malik A.H. 99 (a.d. 717). Muhammad-ibn-'Aly was 
nominated chief or Imd?n of the house of el-Abbas in the 
hundredth year of the Hijrah. He is reported to have said to 
the deputation sent to him on this occasion, " I shall soon 
die, and my son Ibrahim will be your leader till he shall 
be slain. After his death, my other son, 'Abd-Allah, sur- 
named Abu-'l-'Abbas, es-Saffah, shall preside over you, and 
settle the government of the Muslims upon a solid and 
lasting basis." Muhammad died A.H. 125, and was suc- 
ceeded in the honourable post of Imam by his son Ibrahim. 
It was Ibrahim who two years later appointed Abu-Muslim- 
'Abd-er-Rahman-ibn-Muslim, el-Khurasany, then a youth 
of nineteen, to go as his representative to Khorassan. Abu- 
Muslim is called in the text \hz founder or establisher of the 



238 'ILAM-EN-NAs. 



Abbasside dynasty. Ibn-Khalikan calls him the champion 
and asserter of the rights of the Abbassides to the Khalifate. 
He was not of the house of el-Abbas, nor do historians 
seem agreed as to his birth, some even maintaining that he 
was originally a slave of Kurd extraction. Be that as it 
may, he attached himself to the house of el- Abbas, and so 
great were his talents as a general, that the Khalifah 
Marwan's troops could make no head against him, and in 
A.H. 129 all Marwan's commandants of fortresses in Kho- 
rassan were obliged either to take an oath of fidelity to 
Ibrahim, or within a limited time to quit the province. In 
A.H. 131, Ibrahim, while on his way to perform the pilgrim- 
age to Mekkah, was seized by the troops of Marwin, 
which came up with him near Harran, carried him to that 
city, and confined him in prison, where he soon after died. 
His brother Abu-' Abd- Allah, es-Saffah, succeeded him, and 
mainly owing to the exertions and ability of Abu-Muslim, 
Marwan and his forces were driven from point to point until 
at length he retreated to Egypt, where he was slain, A.H. 132 
(A.D. 750), and es-Saffah took possession of the Khalifate 
without further resistance. 

Es-Saffah after this treated Abu-Muslim with the highest honour 
for his services, and the talents he had displayed in con- 
ducting this important enterprise. And from that time 
he constantly repeated aloud the lines given in the text. 
Ibn-Khalikan gives a slightly different version of them. 

Es-Saffah died of smallpox at el-Anbar, or at el-Hashimiyyah, a 
city erected by him at a short distance from the former, A.H. 
1 36, on the very day that he completed his thirty-third year. 
He was succeeded by his brother Abu-Jaafar, el-Mansur. 
But though the house of el-Abbas owed its elevation to the 
Khalifate almost entirely to Abu-Muslim, there had for 
some time been a considerable misunderstanding between 
that general and Abu-Jaafar. The latter, indeed, observing, 
the devotion of the people of Khorassan to Abu-Muslim, 



THE ABBASSIDE DYNASTY. 239 

would even during his brother's lifetime have persuaded the 
latter to put Abu-Muslim to death. But es-Saffah could 
not so far forget all sense of gratitude. Some writers assert 
that it was the intention of this great general to transfer the 
Khalifate from the house of el-Abbas to the descendants of 
'Aly, and that that was the principal cause of his destruc- 
tion. Be that as it may, he was treacherously inveigled 
into the palace of Abu-Jaafar, el-Mansur, and there, in pre- 
sence and by order of the Khalifah, was more treacherously 
slain, A.H. 137 (a.d. 755). He was a man of indisputable 
talent, though with regard to his intellectual abilities and 
humanity authors are not agreed, some representing him as 
prudent, merciful, and discreet ; while others have charac- 
terized him as of a fierce, merciless, and intractable dispo- 
sition. A certain Muslim being once asked whether Abu- 
Muslim or el-Hajjaj (see Note *, p. 151) was the better man, 
replied, " I will not say that Abu-Muslim was better than 
any other man, but that el-Hajjaj was worse than he." Abu- 
Muslim is said to have killed six hundred thousand men in 
the various battles he fought for the house of el-Abbas and 
on other occasions. 



240 'ILAM-EN- NA S. 



HOW ABU-DULAMAH GAINED ALL HE 
WANTED. 

TT is related that one day, when the poet Abu- 
Dulamah * was standing in the presence of es- 
SafTah, the latter said to him, " Ask of me whatever 
thou desirest." 

" I want a sporting dog," he replied. 

" Give him one," said es-SafTah. 

" And a horse upon which to hunt," he added. 

" Give him a horse," said es-Saffah. 

" And a slave to lead the dog and carry the game," 
proceeded Abu-Dulamah. 

" Give him a slave," said es-SafTah. 

* Abu-Dulamah-Zand-ibn-el-Jaun was, according to Abu-'l- 
Faraj, a black slave from Abyssinia. Ibn-Khalikan records 
many anecdotes of his ready wit, and remarks that he was cele- 
brated for his wit, amusing adventures, acquaintance with general 
literature, and talent for poetry. He died a.h. 161 (a.d. 777-8), 
though some say that he lived to the reign of er-Rashid, who 
succeeded to the Khalifate a.h. 170. 



ABU-DULAMAH. 241 



" And a slave-girl to prepare the game, and cook it 
for us," continued the other. 

" Give him a slave-girl," said es-Saffah. 

Then Abu-Dulamah said, " These, O Commander 
of the Faithful ! form a family, and without question 
they must have a house to live in." 

" Give him a house which will hold them all," said 
es-Saffah. 

Presently Abu-Dulamah added, " But though they 
have a house, whence are the means of living to 
come ?" 

Es-Saffah made answer, " Verily I bestow upon thee 
ten ghamirdt villages in the plains of the children of 
Israel." 

"What is the meaning of ghamirdt, O Commander 
of the Faithful ?" asked Abu-Dulamah. 

" That which is uncultivated," answered es-Saffah. 

11 Then," said Abu-Dulamah, " I bestow upon thee, 
O Commander of the Faithful ! a hundred gliamirdt 
villages in the plains of the Benu-Sa'ad."* 

* I am unable to explain the point of this repartee. My 
sheikh, who was however more apt to give any answer which he 
thought would satisfy me than to trouble himself with research, 
told me that there was no such tribe as the Benu-Sa'.ul ; and I 
therefore imagined that the answer was much as if a person in 



242 »/Z AM- EN- NA S. 



And es-Safifah, hearing this, laughed, and said, " I 
will give them all in cultivated land/' 

And the narrator of this tale remarks, " Observe his 
adroitness and cunning in asking ; how he began with 
the sporting dog, which it was easy to grant, and made 
one demand lead to another, in order and amusingly, 
until he had gained everything he wanted. Whereas 
had he asked for all at once, verily it would have 
been refused him. May Allah prosper him !" 

the present day were to say, " HI give you a hundred castles in 
Spain." But I find that there were three different tribes of that 
name, though there seems to be nothing in their history or 
locality to give point to the expression in the tale. One of these 
tribes appears to have been connected with the Benu-Tamim 
(see Note *, p. 54), and it may be that at the epoch referred to 
it would have been a difficult matter for the Khalifah to derive 
any benefit from the gift thus jocosely made. 



IBRAHIM-IBN-SULAIMAN'S STORY. 243 



THE CONCEALMENT AND FLIGHT OF 
IBRAHIM-IBN-SULAIMAN. 

TTASAN-IBN-EL-HUSEIN relates, that when 
•*- the Khalifate came into the hands of the Benu- 

Abbas, amongst the numbers who concealed them- 
selves was Ibrahim-ibn-Sulaiman-ibn-'Abd-el-Malik. 
And he remained in hiding until he was weakened 
and exhausted by it ; and then a safety-warrant was 
taken to him from es-Saffah. And Ibrahim, who was 
a well-educated, eloquent man, and agreeable in con- 
versation, was highly esteemed by es-Saffah. And 
the latter said to him, " Verily thou didst remain a 
long while in hiding ; tell me therefore the most won- 
derful thing thou sawest during thy concealment, for 
of a truth those were troubled times." 

He replied, " O Commander of the Faithful ! was 
ever anything heard more marvellous than this my 
tale ? Verily, I was hiding in a house which looked 
out upon the plain ; and whilst there, behold ! I per- 



244 'ILAM-EN-NAs. 



ceived a black standard * which had certainly come 
from el-Kufah, and was advancing towards el-Hirah.f 
And the idea struck me that people had come out to 
seek for me. So I fled forth in disguise, and reached 
el-Kufah by another road. And, by Allah ! I was 
uncertain what to do, knowing nobody there. And 
lo ! I found myself at the great gate of an enclosed 
court ; so I entered the court, and stood near the 
house. And behold ! there came by a man of gracious 
mien, mounted upon a horse, and with him a crowd of 
friends and attendants. And he came into the court, 
and saw me waiting in perplexity. So he asked me, 
'What dost thou want ?' I replied, ' I am a stranger 
who fears lest he should be murdered.' He said, 



* Black was the chosen colour of the Abbasside family. All 
its members, and the chief officers of their empire, wore that 
colour. I brahim-ibn- Muhammad, when he succeeded his father 
as Imam of the house of el-Abbas, sent to his general, Abu 
Muslim, a black standard, ordering him to have it borne before 
him while he proclaimed his master legal Khalifah and Imam, 
and published the title and pretensions of the house of el- Abbas. 
The standard was called es-Sdhab, the cloud, and a banner sent 
at the same time was called ezh-Zhill, the shadow, which names 
he interpreted thus : that as the earth would never be uncovered 
by the clouds, nor quite void of shade, so the world would never 
henceforth be without a Khalifah of the house of el- Abbas. 

f For el-Kufah and el-Hirah, see Prefatory Note, p. 37. 



IBRAHIM-IBN-SULAIMAN'S STORY. 245 

1 Enter.' So I went into a small room in his house, 
and he said, ' This is thine.' Then he fetched for me 
all that it required — a bed, dishes, clothes, food and 
drink. And I stayed with him, and, by Allah ! he 
never once asked who I was, nor of whom I was 
afraid. And during this time he used to ride out 
every day, and return weary and sad, as though he 
sought something he had lost, but found it not. So 
one day I said to him, ' I observe that thou ridest out 
every day, and returnest tired and vexed, as though 
thou wert seeking something thou hast lost.' And 
he answered, ' Verily, Ibrahim-ibn-Sulaiman-ibn- 
'Abd-el-Malik slew my father, and I have been in- 
formed that he is in hiding from es-Saffah, and I seek 
him that perchance I may find him and be revenged 
on him.' Then, O Commander of the Faithful ! I 
marvelled that having taken flight, a fatal chance 
should have led me to the abode of the very man who 
desired my death, and sought to take vengeance upon 
me. And when this misfortune overtook me, the idea 
of life grew hateful to me, and I prayed for death to 
deliver me from my misery. Then I asked the man 
the name of his father and the manner of his death. 
And he gave me an account of it which I found 



246 'ILAM-EN-NAs. 



correct. So I cried, ' thou ! of a truth it is incum- 
bent upon me to do thee justice, and it is thy right 
that I should point out to thee the murderer of thy 
father, and spare thy footsteps, and bring that near 
to thee which is afar off.' Then he exclaimed, ' Dost 
thou know where he is ?' I replied, ' I do.' 'Where 
is he ?' he asked. I said, ' By Allah ! he is I; so take 
thy revenge upon me.' Then he, disbelieving me, 
said, ' I believe that concealment has weakened thee, 
and that thou art tired of life.' I answered, ' No, by 
Allah ! I slew him on such-and-such a day.' And 
when he was convinced that I spoke the truth, he 
changed colour, and his eyes kindled, and he cast 
down his head for a while. Then he turned towards 
me and said, ' However, he will meet thee on the 
Resurrection morn, and will cite thee before One from 
whom concealment will not hide thee ; and certainly 
I am not the betrayer of one who is under my pro- 
tection, nor a traitor to my guest. Get thee away 
from me, for verily I. will not answer for myself con- 
cerning thee after this day.' Then, O Commander 
of the Faithful ! he ran to a chest, and took out of 
it a purse containing five hundred dinars, and said, 
'Take this to help thy concealment' But I abso- 



IBRAHIM-IBN-SULAIMAWS STORY. 247 

lutely refused to take it, and went away from him. 
And he was the most noble-minded man I have ever 
seen." 

And es-Saffah was deeply touched, and marvelled 
at the tale. 



248 'ILAM-EN- NA S. 






DISPUTE BETWEEN THE MUDHARITES 
AND YEMENITES. 

T7 L-HAITHAM-IBN-'ADIY relates that Abu- 
■*- - ' '1-' Abbas, es-Saffah, enjoyed the nightly ga- 
therings and discussions among the people. And I 
was present, he says, one night when Ibrahim-ibn- 
Makhramah, el-Kindy, and men of the sons of el- 
Harith-ibn-Ka'ab* his mother's brethren, and Khalid- 
ibn-Safuan*-ibn-Ibrahim, et-Tamimy, were assembled. 
And they began their tales, and were discussing 
among themselves the Mudharites and the Yemenites,f 

* El- Harith-ibn-'Amr-ibn- Ka'ab was the grandfather of 
Minkar, who gave his name to a numerous tribe the members 
of which were surnamed el-Minkary. This tribe produced a 
great number of remarkable men, amongst whom were Khalid- 
ibn-Safuan, and his cousin Shabib-ibn-Shabba. They were 
both noted as good orators, speaking with elegance and 
precision. Khalid had frequent sittings with the Khalifah, es- 
Saffah. 

t See Tale, p. 76, et seq. 



THE MUDHARITES AND YEMENITES. 249 

and Ibrahim said, " O Commander of the Faithful ! 
in good truth, the Yemenites were the Arabs to 
whom everything was subjected. They possessed 
cities, and never lacked kings and rulers, but one 
illustrious ancestor transmitted their might to another 
from the beginning to the end. The Nuamanites, 
the Mundhirites, the Kabusites, and the Tobbai'tes x 
came from them. And from them came he who is 
praised in the writings of Daud : 2 and he who was 
washed by angels. 3 And from them came he whose 
death shook el-'Arsh. 4 And from them came he 
who was spoken to by the wolf. 5 And from them 
came he who seized all vessels by force. 6 And there 
was nothing of value but derived its origin from them 
— whether thoroughbred steeds, or trenchant blades, 
or impenetrable armour, or rich robes, or precious 
pearls. If anything were asked from them, they 
granted it ; but if it were demanded of right, they 
refused it. And if guests came to them, they feasted 
them. None could excel their greatness, neither 
could any attain superiority over them. They were 
the Arabs of Arab descent, and all beside them were 
but Arabs by nurture." * 

* See Note *, p. 79. 



250 'ILAM-EN-NAS. 






Then Abu-'l-' Abbas, es Saffah, remarked, " I do not 
think that et-Tamimy agrees to thy words." And 
he asked him, " What dost thou say, O Khalid ? " 

Khalid replied, "If thou givest me permission to 
speak, I will speak." 

Said es-Saffah, " I give thee permission. Speak 
therefore, and fear no man." 

Then said Khalid, " He is in error, O Commander 
of the Faithful ! who enters into an argument without 
knowledge, and into a discussion without reflection. 
For how could it be as he states when of a truth the 
people have not even eloquent tongues nor a correct 
dialect ? And there is no good proof that the Book * 
was sent down in their language, nor that the Sunnahf 
were given in it. And their country is a two days' 
journey from our country : if they stray away from 
where we have authority, they are eaten ; and if they 
leave our kingdom, they are murdered. They have 
vaunted themselves above us on account of the 
Nuamanites, and the Mundhirites, and other things 
which I shall soon mention ; but we glorify ourselves 
above them on account of the best of men, the noblest 



* El-Kuran. 

t The traditions of the Prophet. 



THE MUDHARITES AND YEMENITES. 251 

of the noble, Muhammad, on whom be the greatest 
blessing and peace ! and the grace of God be upon 
us and upon them ! Verily they were followers of 
him, and gained esteem from him, having been 
generous to him.* But the Prophet came from us, 
and from us came the chosen Khalifah,f and to us 
belongs the Frequented House, 7 and el-Ma'asa, 8 and 
Zem-zem, 9 and el-Makam, 10 and el-Mimbar, 11 and er- 
Rukn, 12 and el-Hatim, 13 and el-Mashair, 14 and el- 
Hijabat, 15 and el-Batha'a, 16 together with all the 
qualities which we are known to possess.^ And no 
excellent thing can be found that we cannot equal, 
nor can uttered words express our superiority. And 
from us came es-Sadik, 17 and el-Faruk, 18 and el- 
Wasy, 19 and Asad-Allah, 20 and Said, esh-Shuhadah, 21 
and Zhu '1-Janahin, 22 * and Saif-Allah. 23 These knew 
God, and He brought them to the True Faith. And 
whosoever overrides us we will override him ; but 
whosoever shows enmity towards us we will exter- 
minate." 

* Alluding to the reception met with by the Prophet at 
el-Medinah on his flight from Mekkah. See Note *, p. 137. 
f A compliment to cs-SatTAh. 
X Courage, benevolence, liberality, etc. 



252 'ilam-en-nAs. 



Then he turned towards Ibrahim, and asked, " Art 
thou acquainted with the dialect of thy people ?" 

He replied, " Yes." 

" Then what is the name of the eye ? " asked 
Khalid. 

" The observer," said Ibrahim. 

" And what is the name of the tooth ? " 

" The labourer," he answered. 

" And what is the name of the ear ? " 

" The listener," said he. 

" And what is the name of the fingers ? " 

" The holders," answered Ibrahim. 

" And what is the name of the beard ? " 

" The thick hair," he replied. 

"And what is the name of the wolf?" 

" The avoider," he made answer. 

Then Khalid asked him, " Art thou a believer in 
Allah's book ? " 

" I am," said Ibrahim. 

"But," continued Khalid, "of a truth the Most 
High says, ' Verily We have caused to descend the 
Arabian Kuran, that perchance ye may be instructed.' 
And the Most High speaks in the plain Arabian 
tongue, and He says, ' We have not sent a messen- 



THE MbDHARITES AND YEMENITES. 253 

ger except with (knowledge of) the language of his 
people. Now we are Arabs, and the Kuran was 
sent down in our tongue. Hast thou never remarked 
that God says, ' An eye for an eye,' and does not 
say, ' An observer for an observer ; ' and He says, 
'A tooth for a tooth,' and does not say, 'A labourer for 
a labourer ; ' and He says, ' An ear for an ear,' and 
does not say, 'A listener for a listener ; ' and He says, 
1 They shall put their fingers in their ears,' and does 
not say, 'Their holders ; ' and He says, 'Thou shalt 
not seize by the beard, neither by the head;' and does 
not say, ' By the thick hair ; ' and the Most High 
says, ' The wolf shall eat him,' and does not say, 'The 
avoider shall eat him.' And now," continued Khalid, 
" I will ask of thee four things: if thou admittest them, 
thou art vanquished ; if thou deniest them, thou art 
an unbeliever." 

" What are they ? " asked Ibrahim. 

"The Messenger," said Khalid, "was he of us or 
of you ? " 

" Of you," answered Ibrahim. 

"And the Kuran," asked Khalid, "did it descend 
upon us or upon you ? " 

" Upon you," said Ibrahim. 



254 'ILAM-EN-NAS. 

" And the Holy House, is it ours or yours ? " 
" Yours," he replied. 

" And the Khalifah, is he of us or of you ? " 
" Of you," he answered. 

" Then," said Khalid, " to all excepting these four 
things thou art welcome." 



1 Nuaman, Mundhir, Koubais, and Tobba. Four powerful 
kings amongst the ancient Arabian tribes who gave their names 
to their followers and descendants. Tobba was retained as a 
title by the princes of the Himyarite dynasty. See Note * p. 178. 

2 The Psalms of David. I imagine this refers to " Og the 
king of Bashan." 

3 Hanzhalah, one of the Associates, who was killed at the 
battle of Ohod, A.H. 3, where Muhammad and his followers were 
defeated by the Kuraish under Abu-Sufyan. According to 
Muslim faith, those who die fighting for el- 1 slam are martyrs, 
and when their bodies are buried their souls depart at once to 
Paradise, where they eat and drink and sleep in bliss. Their 
bodies are buried unwashed, martyrdom being held in lieu of 
ablution, unless they were known to have entered the fight in 
a state of ceremonial impurity, — i. e., in a state in which they 
could not have entered a mosque, nor performed their devotions. 
After the battle of Ohod, the Prophet beheld angels performing 
the last offices upon the body of Hanzhalah, showing thereby 
that he had entered the fight in a state of impurity, but raising 
him in the opinion of surviving Muslims to the rank of a saint. 
Occasionally a soul has been known to return in the form it 
wore while in the flesh, and wash its own lifeless corpse. 

4 It is impossible to translate this word in the meaning here 
intended. This is — What is above the seventh heaven, where 



THE MUDHAR1TES AND YEMENITES. 255 



the Almighty dwells. The first heaven is of water, solid and 
hard like ice. The second of green emeralds. The third of 
brass. The fourth of silver. The fifth of gold. The sixth of 
fine steel. The seventh of red rubies. Then comes el-Arsh, 
of which no one knows aught save God alone. But of so vast 
an extent is it, that, were the world and the seven heavens 
united and laid therein, they would appear but as a scribe's 
seal set in the midst of the desert. The individual alluded to 
in the tale was Saad, one of the Associates, a man of extra- 
ordinary piety, as the supposed effect of his death shows. Ac- 
cording to Muhammadan faith, when a corpse is laid in the 
grave, the sides of the tomb contract and crush the body : 
with good persons, only " like a mother pressing her child to 
her bosom," but in the case of sinners with such force as to 
drive the ribs through the opposite side of the body. When the 
surviving Associates found out the effect caused in el-'Arsh by the 
death of Said, they said to the Prophet, " Surely the tomb will 
not contract upon him ; " but the Prophet told them it would, 
and it did. And the only person who has ever escaped this 
torture was Fatimah, daughter of el-Asad and mother of the 
Khalifah 'Aly, into whose tomb the Prophet descended, and in 
which he slept the night before her burial. 

* ' 6 I cannot discover anything further concerning these heroes. 

7 The Ka'abah at Mekkah. See Note * p. 69. 

8 A road between two hills called Safah and Merwah, within 
the city of Mekkah. One of the rites observed by pilgrims con- 
sists in traversing this road seven times, and invoking blessings 
upon themselves, their families, and friends the while. 

3 The holy well at Mekkah. Muhammadans are persuaded 
that this is the very spring which appeared miraculously in 
the desert for the relief of Ismael when he and his mother 
were cast out by Abraham. It is drank with particular devo- 
tion by the pilgrims, and sent, in bottles to all parts of the 
Muslim dominions. According to a tradition derived through 
the Khalifah 'Omar-ibn-el-Khattab from the Prophet, the water 



256 'ilam-en-nAs. 



of this well is medicinal, and will heal many bodily distempers. 
Taken copiously, adds the same tradition, it will heal all spiritual 
disorders, and procure an absolute remission of sins. 

10 A stone upon which Abraham stood whilst rebuilding the 
Ka'abah, and which, as the walls grew higher and higher, was 
miraculously raised from the ground to form a platform upon 
which he might stand to work. 

11 The pulpit whence the Friday's sermon is preached. 

12 The Corner. Every corner in the Ka'abah has a name, but 
this is par excellence The Corner, as it contains the stone said 
to have been one of the precious stones of Paradise which fell 
to the earth with Adam, and became black on account of the 
iniquity of mankind. Pilgrims kiss this stone with great 
devotion, believing that at the end of time it will return to 
Paradise and bear witness to the faith of true believers. 

13 A semicircular wall built to the height of a few feet, which 
encloses a portion of ground belonging to the Ka'abah though 
not within its walls, and which the pilgrims are in duty bound 
to circumambulate when making the round of the building. 

14 All those places at Mekkah where any particular ceremony 
takes place during the pilgrimage. 

15 The hereditary right to hold the office of Guardian of the 
Ka'abah. 

is The desert plain surrounding the city of Mekkah. 

17 The faithful witness. Surname given by the Prophet to 
Abu-Bekr. 

18 The Divider or Distinguisher. Surname given by the 
Prophet to 'Omar-ibn-el-Khattab upon the following occasion. 
A wicked Muslim having a dispute with a Jew, appealed from 
the adverse decision of Muhammad to 'Omar. The latter, 
greatly angered that any one should dare to prefer his judgment 
to that of the Prophet himself, cut the Muslim in two with one 
blow of his scymitar. El-Faruk alludes both to the division 
of the pleader's body and to 'Omar's distinction between truth 
and falsehood. 



THE MUDHARITES AND YEMENITES. 257 

19 The legatee or heir — (of the Prophet). An honourable title 
or surname conferred by the Arabs upon 'Aly-ibn-Abu-Talib. 

20 The Lion of God. Surname given by the Prophet to his 
uncle Hamzah-ibn-'Abd-el-Muttalab, who was slain at the 
battle of Ohod A.H. 3. 

21 The Prince or first of the Martyrs. I have not been able to 
discover to whom this title was applied. 

2i Possessing two wings. At the battle of Muta (A.H. 8) the 
Muslim general, Zaid, who bore the Prophet's standard, was 
killed. He was succeeded by Ja'afar-ibn-Abu-Talib. A sabre 
stroke deprived him of his right hand, with which he held the 
standard. He then took it in his left hand, which he also lost. 
He then held it between his mutilated arms until he fell 
mortally wounded. The Prophet was greatly moved on hearing 
of his death, and said, " Of a truth, in the stead of those two 
hands which he has lost, God has given him two wings, with 
which he now traverses Paradise amongst the Angels." 

23 The Sword of God. Surname given to the great commander 
Khalid-ibn-el-Walid. 



258 'ILAM-EN-NAs. 



HOW EL-ASMAIY OVERCAME THE AVA- 
RICE OF THE KHALIFAH EL-MANSUR.* 



i 



T is said that he could remember a poem having 
once heard it, and he had a Mamlukf slave who 



* Upon the death of 'Abd- Allah-Abu' l-'Abbas, es-Saffah, his 
brother Abu-Ja'afar, el-Mansur, was proclaimed Khalifah, a.h. 
136 (a.d. 754). He was inaugurated at el-Hashimiyyah the 
following year with all possible demonstrations of joy on the 
part of his subjects. He died at el-Kufah, A.H. 158 (a.d. 774), 
while on his way to perform the pilgrimage to Mekkah. His body 
was carried to the last-mentioned city, where, after a hundred 
graves had been dug in order that his sepulchre might be con- 
cealed, he was buried. He lived sixty-three, and reigned twenty- 
two, lunar years. He was a prince of great prudence, integrity, 
and discretion, and was also considered magnanimous and 
brave, and extremely well versed in the acts of government ; but 
these good qualities were sullied by his extraordinary covetous- 
ness, and occasional implacability and cruelty. He obtained 
the surname of Abu-Dauwanik on the occasion of his ordering a 
capitation tax of adanik to be levied upon the people of el-Kufah 
to defray the expense of digging a ditch or entrenchment round 
the town for the security of the place. In A.H. 145, el-Mansur 
laid the foundations of the magnificent city of Baghdad on the 
Tigris, which city, after its completion in A.H. 149, he constituted 
the capital of the Muslim empire. He is said to have left behind 
him in his treasury six hundred million of dirhems, and twenty- 
four million of dinars. 

t A Mamluk was one who having been free-born, became after- 
wards a slave ; e.g., captives taken in war. 



EL-ASMAIY AND EL-MANSUR. 259 

could commit to memory anything that he had 
heard twice, and a slave-girl who could do the same 
with what she had heard three times. And el-Man- 
sur was so extremely miserly that he had gained the 
appellation of el-Dauwanik, because he reckoned even 
to Dauwanik.* And one day there came to him a 
poet bringing a congratulatory ode. And el-Mansur 
said to him, "If it appears that anybody knows it 
by heart, or that any one composed it, that is to say 
that it was brought here by some other person before 
thee, we will give thee no recompense for it. But if 
no one knows it, we will give thee the weight in 
money of that upon which it is written." 

So the poet repeated his poem, and the KhaMfah 
at once committed it to memory, although it con- 
tained a thousand lines. Then he said to the poet, 
" Listen to it from me ; " and he recited it perfectly. 
Then he added, " And this Mamluk too knows it by 
heart." And verily the Mamluk had heard it twice, 



* Dauwdnikj Sing : Ddnikj the sixth part of a dirhem. The 
title of Dauwanik applied to the Khalifah would be as if an 
emperor of the present time should gain the sobriquet of Far- 
things. Even to this day, amongst the Arabs, a person of reputed 
means is looked on as miserly who reckons copper money with 
minuteness and care. 



26o 7Z A M- E N- NA S. 



once from the poet, and once from the Khalifah. So 
he repeated it. And then the Khalifah said, "And 
this slave-girl who is concealed by the curtain, she 
also recollects it." And to be sure the slave-girl had 
heard it three times. So she repeated every letter of 
it, and the poet went away unrewarded. 

The historian continues : Now el-Asmai'y * was 
among the intimate friends and table companions of 
the Khalifah. And he composed some difficult 
verses, and scratched them upon a fragment of a 
marble pillar, which he wrapped in an Abah,f and 
placed on the back of a camel. Then he disguised 
himself to the appearance of a foreign Arab, and 
fastened on a LisamJ so that nothing was visible but 
his eyes, and came to the Khalifah, and said, " Verily 
I have. lauded the Commander of the Faithful in a 
kasidahr § 

Then said el-Mansur, "O brother of the Arabs! if it 
has been brought by any one beside thee, we will give 

* See Note *, p. 116. 

t Camel's wool cloak. 

% A piece of cloth worn over the face by travellers as a pro- 
tection against the scorching winds and dust of the desert. 

§ A poem peculiar to the Arabs, which contains not less than 
sixteen distichs, and may contain a hundred. 



EL-ASMAIY AND EL-MA NSUR. 261 

thee no recompense for it. Otherwise, we will bestow 
on thee the weight in money of that upon which it is 
written." 

So el-Asmai'y recited this kasidaJi : * 

By the piping voice of the Bulbul, By water and by flowers, 

By the glint of a twinkling eye, By thee, O my master, 

My chieftain and my lord, The lover's heart is moved. 

How often has enslaved me, The gazelle of Ukekeelee,t 

From off whose cheek by a kiss, I have culled the blushing rose, 

Saying, Kiss, O ! kiss, O ! kiss me. But she sped not to embrace 

me, 
And cried, No. No. No, no ; Then rose and quickly fled me. 
To the caresses of this man, The maiden yielded tremblingly, 
And crying cried a cry, Woe ! ah woe ! ah woe is me ! — 
— Lament not thus, I said, Rather reveal thy pearls.! 

* I am sadly aware that the following translation of el-Asmaiy's 
kasidah is utterly inadequate. I can only plead that rich and 
beautiful though our English language is, it lacks the intricate 
alliterative turns peculiar to the Arabic. Moreover, el-Asmaiy, 
who was the most celebrated philologer of his time, and was con- 
sidered a complete master of the Arabic language, appears to 
have taken no little pains to render this poem (by means of those 
same alliterative turns) as difficult as possible. Any one on read- 
ing the original must acknowledge that had the Khalifah been 
able to seize the full sense of the words alone on hearing them 
for the first time, his mental power would have been extraordi- 
nary — to have committed the lines to memory it would have 
been marvellous. 

f With Arab writers and poets the gazelle is a favourite 
simile for a pretty woman. 'Ukekeelee would be the name of 
the tribe or family. 

X A poetical way of saying, Laugh instead of crying. 



262 'ILAM-EN-NAS. 



When saw she 'twas a grey-beard, Desiring yet a kiss, 
Not satiate with caresses, She sought his fond embrace. 
And at this moment cried she, Hasten and bring the sweets ! 
Whereat a youth refreshed me, With wine as honey soft, 
More fragrant than carnations, Within a lovely bower, 
Than roses or the cypress, In my nostrils was its odour. 
And the lute thrummed and thrummed to me, And the drum 

rumbled low ; 
The dancers swayed, swayed, swayingly ; The clappers clapped, 

clapped, clappingly ; 
The mutton roasted frizzlingly, On leaves from quince-tree 

plucked ; 
The turtle-dove cooed ceaselessly, Reiterating wearyingly. — 
* Yet now upon a wretched ass, Thou mayst behold me borne. 
Upon three legs it hobbleth, Hobbleth as do the lame. 
And men throughout the market, With pebbles stoned my camel : 
And coming round affrighting me, They followed and preceded 

me; 
But fleeing, on I passed, Though dreading the ass should fall, 
To meet in face the king, The honoured, the revered. 
So shall he order me a robe, Red as is my red blood ; 
In walking I shall raise it, Glorying in my train. 
I. am 'Almai the Polished, Whose tribe dwells in el-Mawsal ; 
My education surpassing all, I have composed a beautiful ode : 
In its opening words I say, By the piping voice of the Bulbul. 

The historian continues : And it was so difficult 
that the King could not remember it. And he looked 
towards the Mamluk and the slave-girl, but they had 
neither of them learnt it. So he cried, " O brother of 

* Though in times past all these delights were mine, poverty 
has brought me to my present condition. 



EL-ASMAIY AND EL-MANS UA'. 263 

the Arabs ! bring hither that whereon it is written, 
that we may give thee its weight." 

Then said the Arab> " O my lord ! of a truth I 
could find no paper to write it upon ; but I had, 
amongst the things left me at my father's death, a 
piece of a marble column which had been thrown 
aside as being useless to me, so I scratched the 
kasidaJi upon that." 

Then the Khalifah had no help for it but to give 
him its weight in gold. And this exhausted all that 
there was in the treasury of his wealth. And the 
poet took it, and departed. 

And when he had gone away, the Khalifah said, 
" It forces itself upon my mind that this is el- 
Asmaiy." So he commanded him to be brought 
back, and uncovered his face, and lo ! it was 
el-Asmaiy. And the Khalifah marvelled at him 
and at his work, and treated him according to his 
wont. 

Then said el-Asmaiy, "O Commander of the 
Faithful ! verily the poets are poor and are fathers of 
families, and thou dost debar them from receiving 
anything, by the power of thy memory, and the 
memories of this Mamluk and this slave-girl. But 



264 'ILAM-EN-NAS. 



wert thou to bestow upon them what thou couldst 
easily spare, they might with it support their families, 
and it could not injure thee." 

Allah is all-knowing ! 



EL-MAXSL'R AT MEKKAH. 26= 



WHAT HAPPENED TO EL-MANSUR WHILE 
OX PILGRIMAGE TO MEKKAH. 

T^ L-GHAZALY,* and ibn-Bilyan, and others 
■^^ ' besides them, relate that Abu-Ja'afar, el- 
Mansur, being on pilgrimage at Mekkah, lodged at 
the Bait-en-Nadwah.t And he was accustomed to 

* El-Ghazaly was the surname of two brothers natives of 
Tus a place in Khorassan composed of two towns, Taberan and 
Nawkan), both of whom were celebrated doctors of the sect of 
esh-Shafaiy. I imagine that he upon whose authority the follow- 
ing tale is given was Abu-Hamid, el-Ghazaly, the more cele- 
brated of the brothers, who was born A.H. 450 (a.D. 1058-9^, and 
died a.h. 505 (a.D. i i i i). For four years he held the professor- 
ship in the college, built at Baghdad by Nizam-el-Mulk, the Wazir 
of Malik- Shah (the third sultan of the Seljuk dynasty), called 
the Xizamiyyah. His writings upon learned and scientific sub- 
jects are very numerous. 

t BaH-en-Nddwah. In the time of the Prophet this was the 
building in which the infidel nobles were wont to assemble and 
hold discussions with the Prophet and his followers. After the 
banishment of infidels from Mekkah, the Ikiit-cn-X/ulw.m be- 
came the lodging-house for nobles and great men when on pil- 
grim. 



266 YZ A M- E N- NA S. 



circumambulate The House* before dawn. And he 
went out one night at that time, arid whilst he was 
performing his Tawwaf, lo ! he heard a voice which 
said, " O Allah ! I bewail to Thee the increase of cor- 
ruption and depravity on the earth, and on his ac- 
count who through covetousness comes between his 
people and their rights." 

So el-Mansur quickened his pace until he had filled 
his ears. Then he returned to the Bait-en-Nadwah, 
and said to the chief of his guard, " Verily a man is 
performing Tawwaf at The House. Bring him to me." 

And the chief of the guard went out, and found a 
man at the el-Yemeny Corner,f and said to him, 
" The Commander of the Faithful wants thee." So 
the man went in to him, and el-Mansur asked, " What 

* One of the most important rites performed by pilgrims to 
Mekkah is the Tawwaf, or circumambulation of the Ka'abah 
(House of God). Seven circumambulations complete one 
Tawwaf, and this is incumbent upon every pilgrim. But the 
greater the number of times it is performed, the greater his holi- 
ness. The hour Sahra, which I have translated "before dawn," 
is the time after the night, as reckoned by Muslims, has past, 
but before the morning star has risen. This is the hour gene- 
rally chosen by persons of high rank for performing Tawwaf, as 
at that hour but few of the common pilgrims, who later in the 
day crowd to perform that rite, are present. 

t The corner of the Ka'abah facing the south. 



EL-MANSUR AT MEKKAH. 267 

was that I heard thee lamenting to Allah a while ago, 
concerning the increase of corruption and wickedness 
in the land, and who is the man who through avarice 
stands between his people and their rights ? For, by- 
Allah ! that wherewith thou hast filled my ears has 
sickened me." 

The man answered, " Of a truth, O Commander of 
the Faithful ! he who has united himself with greed 
until he stands between his. people and their rights, in 
consequence whereof the cities of God are filled with 
oppression and violence, — he is, thyself." 

" Woe be to thee ! " cried el-Mansur. " How is it 
possible that I should have joined myself to covetous- 
ness when the yellow and the white * lie at my door, 
and I hold the world in my grasp ?" 

"The Lord be praised, O Commander of the 
Faithful !" the man replied ; " but has any one shown 
so much avarice as thou ? Allah constituted thee 
guardian of the affairs and possessions of the Faithful ; 
but thou hast neglected their concerns, and hast de- 
voted thyself to the accumulation of their wealth. 
And thou hast established between thyself and thy 
subjects a barrier of plaster and bricks and armed 
* (rold and silver. 



268 'ILAM-EN-NAs. 



guards, and hast commanded that only Such-an-one 
or Such-an-one should enter thy presence. These 
men thou hast kept entirely to thyself, and hast laid 
thy commands upon thy subjects through them. And 
thou didst never ordain that the oppressed and the 
starving and the naked should come to thee, though 
there is not one amongst them but has a right to this 
very wealth. And these men whom thou chosest for 
thyself, and didst set over thy subjects, having ob- 
served that thou didst amass the money without dis- 
tributing it, have said, ' This man betrays the trust of 
Allah and His messenger, so why should not we betray 
his trust V And they have agreed together that they 
will only send thee so much as they choose of the 
people's money. And by this means they have become 
sharers with thee in the empire, and thou art careless 
regarding them. And if one who has been oppressed 
comes to thy door seeking thee, he finds a man ap- 
pointed to look into the affairs of those who are 
injured. And if the tyrant be one of thy friends, this 
man excuses him to the sufferer, and puts him off 
from time to time. Then if he perseveres, and thou 
hast beheld him appealing in thy presence, thy satel- 
lites beat him with a terrible beating, that he may be 



EL-MANSUR AT MEKKAH. 269 

a warning to others. And thou, knowing of this, dost 
not disapprove. But verily if a wrong were brought 
before the Khalifahs of the Benu-'Omeyyah who pre- 
ceded thee, they remedied it immediately. And of a 
truth, O Commander of the Faithful ! I journeyed 
once to China, and found upon my arrival that the 
king of the country had lost his hearing. And he 
wept. And his wazirs said to him, ' What makes thee 
weep, O King ! Let not Allah cause the eyes of the 
King to overflow, except for fear of Himself!' The 
King made answer, ' I weep not for the misfortune 
which has befallen me. I weep because the victim of 
tyranny may now cry at my door, and I cannot hear 
him.' Then he went on, ' But if my hearing has gone, 
verily my sight remains. Proclaim among the people 
that no one shall clothe himself in red unless he be 
oppressed.' And he would mount his elephant every 
morning and evening, and ride through the city, lust 
perchance he might meet with one clad in red gar- 
ments, and knowing him to be wronged might succour 
him.- This man, O Commander of the Faithful, was 

* The habits of the King of the Celestial Empire must by this 
account have changed more in the course of centuries than is 
general!) supposed ! 



270 "ilAm-en-nAs. 

an idolater, whose benevolence entirely overcame him 
in his zeal for the good of idolaters ; whilst thou art 
a true believer in God and His messenger, and art 
cousin to the messenger of Allah. O Commander of 
the Faithful ! there can be but three reasons for which 
thou dost accumulate money. If thou sayest, ' I 
amass wealth solely for the good of the kingdom,' 
verily Allah will set before thee the example of 
kings in ages preceding thee. All that they had 
heaped up of wealth and men and provisions, availed 
not what time Allah willed upon them that He willed. 
And if thou sayest, ' I only collect it for my son,' 
verily Allah will show thee an example amongst those 
who have been before thee, that whoso accumulated 
riches for his child, did not in any way increase his 
wealth ; but, contrariwise, he sometimes died poor 
and wretched and despised. And dost thou say, ' I 
only gather treasure together to raise my position,' 
that is the highest position in which thou art already, 
and by Allah ! there is but one station above thy 
station, and to this thou canst attain solely through 
practising holiness." 

Then el-Mansur wept bitterly, and cried, " But 
what can I do, when of a truth the pious flee me, 



EL-MANSUR AT MEKKAH. 271 

and the virtuous draw not nigh me nor enter my 
presence ?" 

The man replied, " Commander of the Faithful ! 
open thy door, and cast down the barrier, and 
succour the oppressed, and exact only such money as 
is right and proper, and distribute it with justice and 
equity ; and I will be surety that he who has fled will 
return to thee." 

Then said el-Mansur, " We will do this if it please 
the Most High God." 

And at this moment came the Muazh-zhin calling to 
prayers. So el-Mansur rose and prayed ; and when 
his prayer was ended, he sought the man, but found 
him not. So he said to the chief of his guard, " Bring 
the man instantly to me." 

And the chief of the guard went out seeking him, 
and found him at the el-Yemeny corner, and said to 
him, "The Commander of the Faithful requires thee." 

" It is impossible for me to come," he replied. 

" If thou dost not," said the other, " he will cut off 
my head." 

But the man answered, " It is also impossible that 
he should cut off thy head." 

Then he drew a piece of inscribed parchment out 



272 'ILAM-EN-NAS. 



of a traveller's provision-bag that he had with him, 
and said, " Take this. Verily it contains a prayer of 
deliverance. Whoso prays it in the morning and dies 
that day, dies a martyr ; and whoso prays it in the 
evening, and dies that night, dies a martyr."*. And 
he added further of its great excellence and rich 
reward. 

So the chief of the guard took it and came with it 
to el-Mansur. And when the latter saw him, he 
cried, "Woe upon thee! Dost thou understand 
magic ?"f 

He replied, "No, by Allah! O Commander of the 



* According to Muhammadan belief, there are two kinds of 
martyrs, viz., martyrs of this world, and martyrs of the world to 
come. The former are those who die in battle, or are slain for 
the truth's sake. Their souls depart at once to Paradise, where 
they inhabit the crops of green birds. The soul itself enjoys 
not, but as the bird eats, and drinks, and enjoys, the soul par- 
takes of and feels enjoyment. The latter are saints and holy 
men who through purity of life are exempted from the terrors 
and torments of the tomb. Their souls also go direct to Para- 
dise, where they exist in a state of calm though negative enjoy- 
ment ; that is to say, they wander amongst the trees and shrubs 
of the beautiful gardens, but taste not of their fruits, and drink 
not of the limpid streams. 

f It is to be understood (so my Sheikh informed me) that el- 
Mansur had wished to kill him, but found himself unable to 
do so. 



EL-MANSUR AT MEKKAH. 



Faithful ! " And then he told his tale, and el-Mansur 
ordered a thousand dinars to be given to him, and 
commanded that the prayer should be published ; and 
this is it : 

'* O Allah ! like as Thou in Thy greatness hast 
shown mercy above all who are merciful, and hast 
raised Thy might above all who are mighty ; and as 
Thy knowledge of what is beneath the earth is as Thy 
knowledge of what is above Thy throne ; and as the 
unuttered words of the heart are unto Thee as those 
which are proclaimed, and spoken words as those 
which are secret ; and as all things submit to Thy 
power, and all having dominion humble themselves 
under Thy dominion ; and as the ordering of all 
things in this world and in the world to come is in 
Thy hands, — cause that I may be brought in gladness 
out of all the grief and misery which I have borne at 
morn and at eve. O Allah ! if Thou pardonest my 
sins, and ovcrlookest my transgressions, and coverest 
my evil deeds, inspire me to ask of Thee what through 
my shortcomings I am not worthy to ask. I pray to 
Thee in confidence, and I ask of Thee without fear. 
For Thou art my Benefactor, and I am my own undoer 
in what is between me and Thee. Thou hast shown 



274 VZ A M- E N- NA S. 

Thy love to me by happiness when I should have 
made Thee hate me by disobedience. But my trust in 
Thee produced in me rashness toward Thee. Restore 
me therefore to Thy grace and Thy mercies, for Thou 
art the Compassionate, the Pitiful." 



ADVEXTURE OF ' ABD-ALLAH-IBX-MARU'AX, 



'ABD-ALLAH-IBX-MARWAX'S ADVEXTURE 
WITH THE KIXG OF NUBIA. 

r7 L-MANSUR was talking one day in his Assem- 

■*— ** bly of the decline of the empire of the Benu- 
'Omeyyah, and of what had befallen them, and of 
how they had lived in happiness, but died in misery. 
And Ismail-ibn-'Aly, el-Hashimy, said to him, "Verily 
'Abd-Allah-ibn-Manvan-ibn-Muhammad,* is in thy 

*" See Translator s Note, p. 235. I find various accounts of 
the fate of '"Abd-Allah-ibn- Muhammad. Abu-Ja'afar, et-Tabary. 
and el- M akin assert that Muhammad left behind him two 
sons, 'Abd- Allah and "Abd-el-'Aziz ; the former of whom was, after 
his fathers death, taken and imprisoned, and so remained until 
the Khalifate of Harun, er-Rashid, when he was released from 
his confinement, though he was still loaded with irons ; and 
that he died childless, and was buried at Baghdad. D'Herbelot, 
on the other hand, states as follows : " II (Marwan-ibn-Muham- 
mad; regna cinq ans ou environ, et les Abbasides firent mourir 
apres sa mort tous ceux de sa Maison qu'ils putent avoir entre 
les mains. II y en eut un cependant, lequel s'etant sauve en 
Egypte. de la en Afrique, et passant en Espagne, y fonda une 
seconde Dynastie des Ommiades, qui prirent aussi en ce pays-la 
le titre des Khalifes." D'Herbelot says elsewhere that this 
founder of the dynasty in Spain was Abd-Allah. But in 
another place again throws doubt upon this statement by 
saying. " II est. vray cependant que Marvan le dernier de ces 



276 'ILAM-E N- NA S. 



prison, and knows a story concerning the King of 
Nubia. Send for him and ask him about it." 

So they brought him, and he cried, "Peace be upon 
thee, Commander of the Faithful ! and the mercy 
of God and His blessing." 

El-Mansur replied, "To return a salutation implies 
security, and that is not my intention. Nevertheless, 
be seated." 

So 'Abd-Allah sat down, and el-Mansur inquired, 
" What is thy story about the King of Nubia ?" 

" O Commander of the Faithful," he answered. 
"I was the heir-apparent to my father, and when thou 
didst pursue us I sent for ten of my slaves, and 
placed in the hands of each one of them a thousand 
dinars, and equipped five mules, and fastened a 
jewel of great price within my girdle, and fled to the 
land of Nubia. And when we drew near, I sent one 
of my slaves, saying to him, 'Go to this King and 
salute him, and crave protection for us, and buy us 

Khalifes laissa deux enfans nommez A'bdallah, et, Obei'dallah, 
(not ; Abd-el-Aziz) qui s'enfuirent en Ethiopie. Ben Schuhnah 
ecrit qu' O'beidallah fut tue sur le chemin, et qu' A'bdallah qui 
y arriva, vequit jusqu'au temps du Khalife Mahadi l'Abbaside, 
et y mourut sans enfans." 

Such conflicting statements as these are among the dimcultie 
which beset the student of Arabian History. 



ADVEXTURE OF ' ABD-ALLAH-IBN-MARWAX. 277 

some provisions.' So he went off, but was absent 
so long that I began to grow suspicious of him. 
Presently, however, he returned, and a man with him, 
who came in and saluted, and said, ' The King sends 
thee greeting, and asks, Who art thou, and what has 
brought thee to my kingdom ? Art thou come to 
make war, or dost thou desire to join my religion, 
or suest thou for my protection ? ' — So I answered 
him, 'Return to thy King and say unto him, I am not 
come to make war, and I do not desire thy religion, 
for I am not of those who seek to change their 
religion, — but I come imploring protection.' So the 
messenger went away, and afterwards returned and 
said to me, 'The King says, I am coming to thee to- 
morrow ; and let no new anxieties come into tin- 
mind, nor any care about provisions.' 

"Then said I to my companions, 'Spread out the 
carpets.' So they spread them out, and I prepared 
to receive him the next day. And behold ! he drew 
near, and verily he wore two striped robes ; one oi 
which was wrapped around him like an Izar,* and the 

* The Izar is a cotton cloth six feet long by three and a half 
broad. It is wrapped round the loins from waist to knee, and 
knotted or tucked in at the middle. 



278 'ILAM-EN-NAS. 

other hung about him like a mantle. His feet were 
bare ; and with him were ten men with javelins, 
three of whom went before him and seven followed. 
So I despised his condition, and questioned within 
myself as to his murder. But whilst he approached, 
behold ! there appeared a vast multitude, and I 
exclaimed, ' What means this ? ' They said, ' It is 
horsemen.' And therewithal came ten thousand 
bridles. And the horsemen arrived at the moment 
of the King's entrance, and ranged themselves round 
about us. And when the King had entered he sat 
down upon the ground ; so I inquired of his inter- 
preter, 'Why does he not sit upon the place which 
I have prepared for him ?' And he asked the King, 
who replied, ' Tell him, verily I am a king ; and he 
whom Allah has raised to be king over his slaves 
should humble himself before Allah and His might.' 

''Then he scored the ground with his fingers for 
a while, but presently lifted up his head, and said, 
'Ask him : How comes it that you have been deprived 
of this kingdom which has been snatched away from 
you, and you the men most nearly related to your 
Prophet?' I answered, 'He who is more nearly 
related to him than we, came and pillaged us, and 



ADVENTURE OF ' ABD-ALLAH-IBN-MARWAN. 279 

overcame us and pursued us. And I fled to thee 
seeking protection, first from Allah, then from thee.' 
He said, ' But why do you drink wine which is for- 
bidden you ?' I replied, 'That is the deed of slaves 
and foreigners who have entered our religion and 
our kingdom without our wish.' He continued, ' But 
why do you put saddles of gold and of silver upon 
your riding-steeds and war-horses when that is for- 
bidden you ? ' ' That is the act,' I made answer, ' of 
slaves and foreigners who have come into our religion 
and our kingdom without our desire.' ' But why,' 
he went on, ' when you go out hunting and pass 
through villages, do you, with blows and ill-usage, 
impose upon their people tasks which are impossible 
to them ; and as though this were not enough, you 
must needs also trample down their crops in the 
pursuit of one partridge of which the value is half 
a dirhem, when it is forbidden you to impose heavy 
burdens and to inflict chastisement?' I said again, 
1 That is the doing of slaves and attendants and 
their followers.' He answered, * No ; for you still 
wish to make lawful what God has declared to be 
unlawful, and you bring yourselves to do what God 
has forbidden you. And it is He who has wrested 



28o 'ilAm-en-nAs. 



from you your wealth, and clothed you in misery, and 
has aided your enemies against you. And His ven- 
geance has fallen upon you, and is not yet accom- 
plished. And I fear lest punishment descend upon 
thee if thou wert one of the oppressors, and that with 
thee it also embrace me, for of a truth when ven- 
geance comes it comprehends all. Depart therefore 
after three days ; for of a truth if I find thee after 
that time, I will seize what thou hast with thee, and 
will slay thee and thine.' Then he rose and left me. 
And I remained for three days, and then returned to 
Egypt, where thy vicegerent laid hands on me and 
sent me to thee. And here I am, and death were 
dearer unto me than life." 

Then el-Mansur was softened towards him, and 
thought to release him. But Ismail said to him, 
" Upon my neck be the consequences of this." 

"What dost thou advise ?" asked el-Mansur. 

He replied, " That he should be sent down to one 
of our fortified houses, and that what is executed 
upon those who resemble him, should be executed 
upon him." 

And this was done to him. 



THE WITTY ARAB. 281 



THE WITTY ARAB. 

1 7* L-MANSUR was preaching one day at Damas- 
■^-^ cus, and said, " O ye people ! it is incumbent 
upon you to give praise to the Most High, that He 
has given me to reign over you. For verily since I 
began to reign over you He has taken away the 
plague which had come amongst you." But a certain 
Arab cried out to him, "Of a truth Allah is too 
merciful to give us both thee and the plague at one 
time!" 



282 'ilAm-en-nas. 



HOW IBN-HARIMAH WAS SAVED FROM 
PUNISHMENT. 

TBN-HARIMAH went into the presence of el- 
Mansur, and offered him congratulations. And 
el-Mansur said to him, "Ask of me thy desire." So he 
replied, " That thou shouldst write to thy vicegerent 
at el-Medinah, that should he find me drunk he is not 
to punish me." 

"There is no means of escaping that," said el- 
Mansur. 

" I have no other wish," said Ibn-Harimah. 

So el-Mansur commanded his scribe, " Write to my 
vicegerent at el-Medinah : If the son of Harimah is 
brought to thee drunk, flog him with eighty strokes, 
but flog him by whom he is brought with a hundred 
strokes." 

And the guard found him drunk ; but they said, 
" Who would buy eighty with a hundred ?" So they 
passed on and left him. 



THE GENEROUS CREDITOR. 283 



THE GENEROUS CREDITOR. 

A HMED-IBN-MUSA* is reported to have said, 
**■ ^ "I never saw a man of more firmness of 
character, or greater knowledge and clearness in argu- 
ment, than one of whom word was brought to el- 
Mansur that he held possession of certain goods 
belonging to the Benu-'Omeyyah. So el-Mansur 
commanded er-Rabiia, his chamberlain, to have him 
summoned. And when he appeared before him, el- 
Mansur said, " It has been reported to us that thou 
holdest a deposit of money and arms belonging to the 
Benu-'Omeyyah. Produce it, therefore, that we may 
place it in the Bait-el-Mal."f 

* Ahmed-ibn-Musa-ibn-Abi-Maryam, el-Luluy, a member of 
the tribe of Khuzaah, was a teacher of the Kuran readings and 
the Traditions. The date of his death is not mentioned by Ibn- 
Khalikan. 

t See Note *, p. 22. 



284 'ilAm-en-nas. 



Then said the man, " O Commander of the Faithful ! 
art thou heir to the Benu-'Omeyyah ?" 

" No," replied el-Mansur. 

" Then why," continued the man, " dost thou seek 
for information concerning those possessions of the 
Benu-'Omeyyah which are in my hands, if thou art 
neither their heir nor their executor ?" 

So el-Mansur was silenced for a time, and then 
remarked, " Verily the Benu-'Omeyyah oppressed the 
people and forced money from the Muslims." 

To this the man replied, " It is necessary, Com- 
mander of the Faithful, that eye-witnesses whom 
the judge can (by reason of their respectability) 
receive, should testify that the goods now in my 
possession did belong to the Benu-'Omeyyah, and 
that they are identical with what the Benu- 
'Omeyyah forced from the people. For surely 
the Commander of the Faithful is aware that the 
Benu-'Omeyyah had wealth of their own besides 
that which, according to the statement of the 
Commander of the Faithful, they forced from the 
Muslims." 

So el-Mansur reflected for a space, and presently 
said, "O Rabiia! the man has spoken the truth. We 



THE GENEROUS CREDITOR. 285 

do not want anything from him." Then addressing 
the man, he added, " Hast thou a wish ?" 

" Yes," he replied. 

"What is it?" asked el-Mansur. 

"That thou," said he, u shouldst judge between me 
and him who denounced me to thee. For by Allah ! 
O Commander of the Faithful ! I have neither money 
nor arms belonging to the Benu-'Omeyyah. But I 
was brought before thee, and I knew what thou art in 
justice and equity, and in following after right and 
forsaking oppression, and I was therefore confident 
that the speech of which I made use when thou didst 
ask me about the goods would be the surest and the 
safest." 

Then cried el-Mansur, " O Rabiia ! let him be con- 
fronted with the man who denounced him." 

So they were brought face to face. And the man 
who had been accused, said, " O Commander of the 
Faithful ! this one took five hundred dinars from me 
and ran away, and I have a legal document against 
him." 

Then el-Mansur questioned the other man, and he 
acknowledged the debt. So el-Mansur asked, " What 
possessed thee to accuse him falsely ?" 



286 'ILAM-EN-NAs. 



He replied, " I wished his death, in order that the 
money might be mine." 

Then said the first man, " Verily, O Commander of 
the Faithful ! I make a free gift to him thereof because 
that he has caused me to stand before thee, and has 
brought me into the presence of thy Council. And I 
give him another five hundred dinars by reason of the 
words thou hast spoken to me." 

So el-Mansur praised his deed, and extolled him, 
and sent him back to his country highly honoured. 
And el-Mansur always said, " I never in my life saw 
any one like this old man, nor one possessing greater 
firmness of mind, nor one who could overcome me 
in argument as did he ; nor have I ever seen clemency 
and generosity equal to his. 



EL-MAHDY AND THE ARAB. 287 



THE WAY IN WHICH EL-MAHDY WAS 
ENTERTAINED BY THE ARAB. 

TRANSLATOR'S PREFATORY NOTE. 

El-Mahdy, the third Khalifah of the Abbasside dynasty, suc- 
ceeded his father, Abu-Ja'afar, el-Mansur, a.h. 158 (A.D. 
774). He died a.h. 169 (A.D. 786), in the forty-second year 
of his age, having reigned ten years, one month, and fifteen 
days. Some writers affirm that his death was caused by 
an accident while hunting ; but the more received opinion 
is that it was in consequence of eating a poisoned pear 
which was given to him by one of his favourite mistresses, 
for whom it had been prepared by a rival. He was a 
liberal and munificent, not to say prodigal, prince, as he 
dissipated in a short time the immense treasures left him 
by his father. He applied himself diligently to affairs of 
state ; and was greatly beloved by his subjects on account 
of his impartial administration of justice and aversion to 
bloodshed. 

TT is recorded that one day el-Mahdy went out 
A hunting, and his horse ran away with him until 
he came to the hut of an Arab. And el-Mahdy cried, 
" O Arab ! hast thou wherewith to feast a guest ? " 

The Arab replied, "Yes," and produced for him a 
barley loaf, which el-Mahdy ate. Then he brought 



288 VZ AM- EN- NA S. 



out the remains of some milk, and gave him to drink ; 
after which he brought some wine in a bottle, and 
poured him out a glass. And when el-Mahdy had 
drank it, he said, " brother of the Arabs ! dost thou 
know who I am ? " 

" No, by Allah ! " he replied. 

" I am one of the personal attendants of the Com- 
mander of the Faithful," said el-Mahdy. 

" May Allah prosper thee in thy situation ! " re- 
turned the Arab. Then he poured out a second 
glass ; and when el-Mahdy had drank it, he cried, 
" O Arab ! dost thou know who I am ? " 

He answered, " Thou hast stated that thou art one 
of the personal attendants of the Commander of the 
Faithful." 

" No," said el-Mahdy ; " but I am one of the chief 
officers of the Commander of the Faithful." 

" May thy country be enlarged, and thy wishes 
fulfilled ! " exclaimed the Arab. Then he poured out a 
third glass for him ; and when el-Mahdy had drained 
it, he said, " O Arab ! dost thou know who I am ? " 

The man replied, " Thou hast made me believe 
thou art one of the chief officers of the Commander 
of the Faithful." 



EL-MAHDY AND THE ARAB. 289 

"Not so," said el-Mahdy; " but I am the Com- 
mander of the Faithful himself." 

Then the Arab took the bottle and put it away, 
and said, " By Allah ! wert thou to drink the fourth, 
thou wouldst declare thyself to be the Messenger of 
Allah ! " 

Then el-Mahdy laughed until he lost his senses. 
And lo ! the horsemen surrounded them, and the 
princes and nobles dismounted before him, and the 
heart of the Arab stood still. But el-Mahdy said to 
him, " Fear not : thou hast done no wrong." And he 
ordered a robe and a sum of money to be given to 
him. 



2QO 'ILAM-EN-NAS. 



"A WONDERFUL TALE." 

"P L-MUBArRAD * relates : As I was journey- 
■I— ' ing from el-Basrah to Baghdad, I passed by a 
lunatic asylum, and in it I beheld a madman than 
whom I never saw a more elegant or better dressed 
man. One of his hands was laid upon his breast ; 
and as I drew near he recited, saying : 

Allah knows that I am sad ; 

It is impossible to reveal my pain. 

Two souls are mine. One country 

Holds the one, another land the other. 

If I contemplate the Resurrection, even Patience' self 

Against its sternness nought avails.f 

And what my soul here present feels, 

That feels my soaring soul in upward flight. 

* It is an anachronism to introduce the following tale in this 
place. El-MuMrrad was not born till more than forty years 
after the death of el-Mahdy. 

Abu-'l-'Abbas Muhammad, generally known by the name of 
el-Mubarrad, was a native of el-Basrah, but resided at Baghdad. 
He was an eminent author, philologer, and grammarian. He 
was born a.h. 210 (a.d. 826) ; or, as some say, A.H. 207, and 
died at Baghdad A.H. 285 or 286 (a.d. 900). 

f Meaning that he was predestinated to his lot, and that 
nothing could change it. 






"A WONDERFUL TALE." 291 

So I said, " By Allah ! thou deservest praise. 
Allah has richly endowed thee, O madman I " 

Upon this, he seized hold of something to throw 
at me ; so I placed myself at a distance from him. 
Then he exclaimed, " I recited to thee what thou dost 
like and approve, and thou sayest to me, ' O madman ! ' 
and dost league thyself with Fate against me !" 

" I have done wrong," I said. To which he replied, 

" Thou art forgiven, having confessed thy fault ; " and 

presently added, " Shall I recite to thee another 

poem ? " I said, "Yes." So he began, saying : 

What slays more than separation from the beloved ? 

And what more fills the lover's heart with woe ? 

I myself brought to myself this pain, 

Which has surely o'ercome both heart and brain.* 

Alas ! that I pass the night a captive 

Between two rivals — grief and wakefulness." 

Then I said to him, " Thou hast done excellently, 

by Allah ! let us hear more." 

So he continued : 

Did they search me, burnt would they find my heart; 
Or unclothe me, consumed would be seen my flesh. 
What is in me has weakened me and increased my grief, 
But to no one will I my misery unfold. 

* Literally, liver. Arab poets suppose the liver to be the 
seat of love, and the heart to be that of reason. In European 
poetry, love resides in the heart, and reason in the head. 



292 'ILAM-EN-NAS. 



I said, " By Allah ! it is admirable. Let us hear 
more of it." To which he replied, " O young man ! I 
perceive that each time I have recited verses, thou 
hast said, ' Let us hear more of it ; ' and this can only 
be because thou hast parted from a lover or a devoted 
friend." Then he added, "I believe in my heart that 
thou art Abu-'l-'Abbas, el-Mubarrad. By Allah ! thou 
art he I" 

I said, " I am he. But where hast thou known 
me ? " 

"Can the moon be hidden?" he asked; and 
then said, " O Abu-'l-'Abbas ! recite to me some 
of thy poetry, that my soul may be lifted out of 
its misery." 

So I recited to him, saying : 

I wept till the dew fell from Heaven for pity of me, 

And my eyes wept for grief as the travellers departed. 

O halting-place of the tribe ! where has the tribe halted ? 

Whither the camels are driven, thither is driven my soul. 

Rise, O Dawn ! may Allah water thee with dew, 

And cause to descend upon thee heavy showers, 

And for their sakes refresh thee ! May the home be united ! 

May the re-union be complete and the cord rejoined ! 

Long lasted the pleasure, and her lover was near her 

When times were propitious and busybodies asleep. 

But times have changed from what I knew them, 

For Time is a ruler, he has the power of change over men. 



"A WONDERFUL TALE." 293 

They departed, and with them departed my hope ; 

Than distance no greater affliction can fall on one. 

And the union is broken, and the heart is consumed, 

And tears overflow, for the caravan has gone. 

So was my heart when their camels departed, 

As wasted by sickness or drunk with wine. 

Though the camels had knelt, yet at dawn they arose, 

And by hers my beloved one was borne away. 

But her glance to a chink in her prison* she turned, 

Looking toward me with tears from her eye streaming down. 

O cameleer ! go slowly, that I may bid them farewell. 

O cameleer ! in thy departure is my death. 

By thy truth ! I shall never forget my intercourse with them, 

Would I had known their long agreement to their deed ! 

Abu-V Abbas, el-Mubarrad, continues : "And when 
I had ended my poem, he asked me, ' What was their 
deed ?' I answered, 'Their death.' 

" Then he cried with a loud cry, and fell down 
swooning. And I shook him, but found that he had 
really died. May God have mercy upon him ! " 

* The litter in which an Arabian woman of any rank is carried 
on camel-back when travelling. 



Watson and Hazell, Printers, London and Aylesbur) 



A CATALOGUE 

OF 

HEXBY S. KING & CO.'S PUBLICATIONS. 



SOME BIOGRAPHICAL SKETCHES OF THE 

XVIIth CENTURY. By W. D. CHRISTIE, C.B., Author of 
V The Life of the First Earl of Shaftesbury." 



THE PORT OF REFUGE ; or Counsel and 

Aid to Shipmasters in Difficulty, Doubt, or Distress. By MAX- 
LEV HOPKINS, Author of "A Handbook of Average," "A 
Manual of Insurance," &c. Subjects: — The Shipmaster's Position 
and Duties. Agents and Agency. Average. Bottomry, and other 
Means of Raising Money. The Charter- Party, and Bill-of- Lading. 
Stoppage in Transitu; and the Shipowner's Lien. Collision. 



THE PEARL OF THE ANTILLES, or an 

Artist in Cuba. By WALTER GOODMAN. Crown Svo. 



WHY AM I A CHRISTIAN? Crown Svo. 



THE ROMANTIC ANNALS OF A NAVAL 
FAMILY. By Mrs. ARTHUR TRAHERNE. Crown Svo. 
ia>-. 6d. 

THE SUNNY and CLOUDY DAYS of MDME. 
LA VICOMTESSE DE LEOVILLE-MEILHAN. By LA 

YICOMTESSE DE KERKADEC. Crown Svo. 



SHORT LECTURES ON THE LAND LAWS. 

Delivered before the Working Men's College. By T. LEAN 
WILKINSON. Crown Svo. 2s. Limp cloth. 

STUDIES AND ROMANCES. By H. SCHUTZ- 
WILSON. i vol. Crown Svo. 

65, Cornhill; <&* 12, Paternoster Row t London. 



Works Published by Henry S. King &= Co., 



BOKHARA: ITS HISTORY AND CONQUEST. 

By Professor ARMINIUS VAMBERY, of the University of 
Pesth, Author of Travels in Central Asia, " &c. Demy 8vo. 



" We conclude with a cordial recommen- 
dation of this valuable book. In former 
years, Mr. Vambery gave ample proofs of 
his powers as an observant, easy, and vivid 
writer. In the present work his modera- 
tion, scholarship, insight, and occasionally 
very impressive style, have raised him to 
the dignity of an historian."— Saturday 
Review. 

" Almost every page abounds with com- 



ic^. 

position of peculiar merit, as well as with an 
account of some thrilling event more excit- 
ing than any to be found in an ordinary 
work of fiction." — Morning Post. 

"A work compiled from many rare, 
private, and unavailable manuscripts and 
records, which consequently cannot fail to 
prove a mine of delightful Eastern lore to 
the Oriental scholar." — Liverpool Albion. 



OVER VOLCANOES ; or, Through France and Spain 
in 1871. By A. KINGSMAN. Crown 8vo. 10s. 6d. 



" The writer's tone is so pleasant, his 
language is so good, and his spirits are so 
fresh, buoyant, and exhilarating, that you 
find yourself inveigled into reading, for 
the thousand-and-first time, a description 
of a Spanish bull-fight." — Illustrated Lon- 
don News. 

"The adventures of our tourists are 
related with a good deal of pleasantry and 



humorous dash, which make the narrative 
agreeable reading. " — Public Opinion. 

" A work which we cordially recommend 
to such readers as desire to know some- 
thing of Spain as she is to-day. Indeed, 
so fresh and original is it, that we could 
have wished that it had been a bigger book 
than it is." — Literary World. 



ALEXIS DE TOCQUEVILLE. Correspondence 
and Conversations with Nassau W. Senior from 1833 to 1859. 
Edited by Mrs. M. C. M. SIMPSON. In 2 vols., large post 8vo. 
21s. 

"Another of those interesting journals 
in which Mr. Senior has, as it were, crys- 
tallized the sayings of some of those many 
remarkable men with whom he came in 
contact." — Morning Post. 

"A book replete with knowledge and 
thought." — Quarterly Review. 



" An extremely interesting book, and a 
singularly good illustration of the value 
which, even in an age of newspapers and 
magazines, memoirs have and will always 
continue to have for the purposes of his- 
tory." — Saturday Review. 



JOU 



RNALS KEPT IN FRANCE AND ITALY. 

From 1848 to 1852. With a Sketch of the Revolution of 1848. 
By the late NASSAU WILLIAM SENIOR. Edited by his 
Daughter, M. C. M. Simpson. In 2 vols., post 8vo. 24X. 



"The present volume gives us conver- 
sations with some of the most prominent 
men in the political history of France and 
Italy ... as well as with others whose 
names are not so familiar or are hidden 
under initials. Mr. Senior has the art of 
inspiring all men with frankness, and of 
persuading them to put themselves unre- 



servedly in his hands without fear of private 
circulation." — A thenceum. 

" The book has a genuine historical 
value." — Saturday Review. 

" No better, more honest, and more read- 
able view of the state of political society 
during the existence of the second Republic 
could well be looked for." — Examiner. 



65, Cornhill ; &> 12, Paternoster Row, Lojidon. 



J forks Published by Henry S. King 6» G?., 



A MEMOIR OF NATHANIEL HAWTHORNE, 

WITH STORIES NOW FIRST PUBLISHED IN THIS COUNTRY. 

By H. A. PAGE. 

Large post Svo. 7s. 6d. 



" The Memoir is followed by a criticism 
of Hawthorne as a writer ; and the criticism, 
though we should be inclined to dissent 
from particular sentiments, is, on the whole, 
very well written, and exhibits a discrimi- 
nating enthusiasm for one of the most fas- 
cinating of novelists." — Saturday Review. 

" Seldom has it been our lot to meet with 
a more appreciative delineation of character 
than this Memoir of Hawthorne . . . Mr. 
Page deserves the best thanks of every 
admirer of Hawthorne for the way in which 
he has gathered together these relics, and 



given them to the world, as well as for his 
admirable portraiture of their author's life 
and character." — Morning Post. 

" We sympathise very heartily with an 
effort of Mr. H. A. Page to make English 
readers better acquainted with the life and 
character of Nathaniel Hawthorne . . . 
He has cone full justice to the fine cha- 
racter of the author of ' The Scarlet 
Letter.' " — Standard. 

" He has produced a well-written and 
complete Memoir ... A model of literary- 
work of art. " — Edinburgh Courant. 



MEMOIRS OF LEONORA CHRISTINA, 



DAUGHTER OF CHRISTIAN TV. OF DENMARK : 

WRITTEN DCRING HER IMPRISONMENT IN THE BLUE TOWER OF THE ROYAt PALACE 
AT COPENHAGEN, 1663 — 1685. 

Translated by F. E. BUNNETT, 

Translator of Grimm's " Life of Michael Angelo," &c. 

With an Autotype portrait of the Princess. Medium Svo. 12s. 6d. 

"A valuable addition to history." — which we gratefully recognize a valuable 
Daily News. addition to the tragic romance of history." 

= remarkable autobiography, in — Spectator. 



LIVES OF ENGLISH POPULAR LEADERS. 

No. 1. STEPHEN LANGTON. 
By C. EDMUND MAURICE. 

Crown Svo. 7$. 6d. 



'• Mr. Maurice has written a very inte- 
resting book, which may be read with 
equal pleasure and profit." — Morning 

" The volume contains many interesting 



details, including some important docu- 
ments. It will amply repay lb 
read it. whether as a chapter of th 
tutional history of England or as the life of 
a great Englishman." — Sft\ . 



65, Comhill ; G- 12, Paternoster AV.v. I.e. 



Works Published by Henry S. King 6° Co., 



ECHOES OF A FAMOUS YEAR. 

By HARRIET PARR, 

Author of "The Life of Jeanne d'Arc," "In the Silver Age," &c. 
Crown 8vo. 8s. 6d. 



' ' A graceful and touching, as well as 
truthful account of the Franco-Prussian 
War. Those who are in the habit of read- 
ing books to children will find this at 
once instructive and delightful." — Public 
Opinion. 



" Miss Parr has the great gift of charm- 
ing simplicity of style ; and if children are 
not interested in her book, many of their 
seniors will be." — British Quarterly Re- 
view. 



NORMAN MACLEOD, D. D., 

A CONTRIBUTION TOWARDS HIS BIOGRAPHY. 

By ALEXANDER STRAHAN. 

Crown 8vo, sewed. Price One Shilling. 

*** Reprinted, with numerous Additions and many Illustrations from Sketches by 
Dr. Macleod, from the Contemporary Review. 



CABINET PORTRAITS. 

BIOGRAPHICAL SKETCHES OF LIVING STATESMEN. 

By T. WEMYSS R E I D. 

i vol. crown 8vo. 7s. 6d. 

"We can heartily commend his work." 



"We have never met with a work 
which we can more unreservedly praise. 
The sketches are absolutely impartial." — 
A thenceum. 



— Standard. 

" The ' Sketches of Statesmen' are drawn 
with a master hand." — Yorkshire Post. 



THE ENGLISH CONSTITUTION. 

By WALTER BAGEHOT. 

A New Edition, revised and corrected, with an Introductory Dissertation on recent 
changes and events. Crown 8vo. 7s. 6d. 



"A pleasing and clever study on the 
department of higher politics." — Guar- 
dian. 

" No writer before him had set out so 



clearly what the efficient part of the Eng- 
lish Constitution really is." — Pall Mall 
Gazette. 

" Clear and practical." — Globe. 



REPUBLICAN SUPERSTITIONS. 

ILLUSTRATED BY THE POLITICAL HISTORY OF THE UNITED STATES. 

INCLUDING A CORRESPONDENCE WITH M. LOUIS BLANC. 

By MONCURE D. CONWAY. 

Crown 8vo. $s. 

tion presidentielle." — M. Louis Blanc. 



" Au moment ou j'ecris ceci, je rec_ois 
d'un ecrivain tres distingue d'Amerique, 
M. Conway, une brochure qui est tin 
frappant tableau des maux et des dangers 
qui resultent aux Etats Unis de l'institu- 



A very able exposure of the most 
plausible fallacies of Republicanism, by a 
writer of remarkable vigour and purity of 
style. " — Standard. 



65, Cornhill ; 6° 12, Pate?yioster Row, London. 



Works Published by Henry S. King <5^ Co. 



7 



THE GENIUS of CHRISTIANITY UNVEILED, 
BEING ESSAYS BY WILLIAM GODWIN. 

AUTHOR OF "POLITICAL JUSTICE," ETC. 
Never before published, i vol. crown 8vo. 7s. 6d. 



" Interesting as the frankly expressed 
thoughts of a remarkable man, and as a 
contribution to the history of scepticism." 
— Extract fro7n tJie Editor's Preface. 

" Few have thought more clearly and 
directly than William Godwin, or expressed 



their reflections with more simplicity and 
unreserve." — Exatniner. 

" The deliberate thoughts of Godwin 
deserve to be put before the world for 
reading and consideration." — Athenceum. 



THE PELICAN PAPERS. 



REMINISCENCES AND REMAINS OF A DWELLER IN THE WILDERNESS. 

By JAMES ASHCROFT NOBLE. 

Crown 8vo. 6s. 



" Written somewhat after the fashion of 
Mr. Helps' 'Friends in Council.'" — Exa- 
miner. 

" Will well repay perusal by all thought- 



ful and intelligent readers."— Liverpool 
Leader. 

"The 'Pelican Papers' make a very 
readable volume." — Civilian. 



SOLDIERING AND SCRIBBLING. 

By ARCHIBALD FORBES, 

Of the Daily News, 

Author of " My Experience of the War between France and Germany. 

Crown 8vo. js. 6d. 



" All who open it will be inclined to read 
through for the varied entertainment which 
it affords." — Daily News. 

" There is a good deal of instruction to 



outsiders touching military life, in this 
volume." — Evening Standard. 

" There is not a paper in the book which 
is not thoroughly readable and worth read- 
ing. " — Scotsman. 



BRIEFS AND PAPERS. 

BEING SKETCHES OF THE BAR AND THE PRESS. 

By TWO IDLE APPRENTICES. 

Crown 8vo. 7*. 6d. 



" They are written with spirit and know- 
ledge, and give some curious glimpses into 
what the majority will reg;ird as strange 
and unknown territories." — Daily News. 



" This is one of the best books to while 
away an hour and cause a generous laugh 
that we have come across for a long time." 
— John Bull. 



65, Cornhill ; & 12, Paternoster Ro:c, London. 



Works Published by Henry S. King 6° Co.. 



THE INTERNATIONAL SCIENTIFIC SERIES. 



MESSRS. HENRY S. KING & CO. 
have the pleasure to announce that 
under this title they are issuing a Series 
of Popular Treatises, embodying the 
results of the latest investigations in the 
various departments of Science at present 
most prominently before the world. 

Although these Works are not specially 
designed for the instruction of beginners, 
still, as they are intended to address the 

BST Prospectuses of the Series 



non-scientific public, they will be, as far 
as possible, explanatory in character, and 
free from technicalities. The object of 
each author will be to bring his subject as 
near as he can to the general reader. 

The volumes will all be crown 8vo size, 
well printed on good paper, strongly and 
elegantly bound, and will sell in this 
country at a price not exceeding Five 
Shillings. 
may be had of the Publishers. 



Already published, 

THE FORMS OF WATER IN RAIN AND 
RIVERS, ICE AND GLACIERS. 

By J. TYNDALL, LL.D., F.R.S. ' 



With 26 Illustrations, 
1 ' One of Professor Tyndall's best scien- 
tific treatises." — Standard. 

"The most recent findings of science 
and experiment respecting the nature and 
properties of water in every possible form, 
are discussed with remarkable brevity, clear- 
ness, and fullness of exposition." — Graphic. 
" With the clearness and brilliancy of 



Crown 8vo. 5s. 
language which have won for him his fame, 
he considers the subject of ice, snow, and 
glaciers." — Morning Post. 

"Before starting for Switzerland next 
summer every one should study 'The 
forms of water.'" — Globe. 

" Eloquent and instructive in an eminent 
degree. " — British Quarterly. 



PHYSICS AND POLITICS ; 

Or, Thoughts on the Application of the Principles of "Natural Selection 1 

and "Inheritance" to Political Society. 

By WALTER BAGEHOT. 

Crown 8vo. 



" On the whole we can recommend the 
book as well deserving to be read by thought- 
ful students of politics. " — Saturday Review. 

"Able and ingenious."— Spectator. 

" The book has been well thought out, 



and the writer speaks without fear." — Na- 
tional Reformer. 

" Contains many points of interest both 
to the scientific man and to the mere poli- 
tician." — Birmingham Daily Gazette. 



By Dr. 



Just out. 

ON FOOD. 

EDWARD SMITH. Profusely Illustrated. 



Price 5-r. 



The Volumes now 

PRINCIPLES OF MENTAL 

PHYSIOLOGY. With their applica- 
tions to the Training and Discipline of 
the Mind, and the Study of its Morbid 
Conditions. By W. B. Carpenter, 
LL.D., M.D., F.R.S., &c. Illus- 
trated. 

ANIMAL MECHANICS; or, 

Walking, Swimming, and Flying. 



preparing are — 

By Dr. J. Bell Pettigrew, M.D., 
F.R.S. 125 Illustrations. 

MIND AND BODY: The 

Theories of their Relations. By 
Alexander Bain, LL.D., Professor 
of Logic at the University of Aberdeen. 
Illustrated. 

THE STUDY OF SOCIO- 
LOGY. By Herbert Spencer. 



65, Comhill ; &* 12, Paternoster Row> Lo?idon. 



Works Published by Henry S. King &> Co., 



STREAMS FROM HIDDEN SOURCES. 

By B. MONTGOMERIE RANKING. 

Crown 8vo. 6s. 



Third Edition. 

THE SECRET OF LONG LIFE. 



DEDICATED BY SPECIAL PERMISSION TO LORD ST 
Large crown 8vo. 5s. 

" A charming little volume, written with 
singular felicity of style and illustration." 
— Times. 

"A very pleasant little book, which is 
always, whether it deal in paradox or 
earnest, cheerful, genial, scholarly."— 
Spectator. 

"The bold and striking character of the 



LEONARDS. 



whole conception is entitled to the warmest 
admiration." — Pall Mall Gazette. 

" We should recommend our readers to 
get this book . . . because they will be 
amused by the jovial miscellaneous and 
cultured gossip with which he strews his 
pages." — British Quarterly Revie^v. 



CHANGE 



Second Edition. 

OF AIR AND 



SCENE. 



A PHYSICIAN S HINTS ABOUT DOCTORS, PATIENTS, HYGIENE, 
AND SOCIETY ; 

WITH NOTES OF EXCURSIONS FOR HEALTH IN THE PYRENEES, AND AMONGST THE 

WATERING-PLACES OF FRANCE (INLAND AND SEAWARD), SWITZERLAND, 

CORSICA, AND THE MEDITERRANEAN. 

By Dr. ALPHONSE DONNE. 

Large post 8vo. Price gs. 

with suggestive hints about keeping well 
and getting well, which are characterised 
by a good deal of robust common sense." — 
British Quarterly. 

" A singularly pleasant and chatty as 
well as instructive book about health." — 
Guardian. 

"A useful and pleasantly-written book, 
containing many valuable hints on the gene- 
ral management of health from a shrewd 
and experienced medical man." — Graphic. 



"A very readable and serviceable book. 
. . . The real value of it is to be found in 
the accurate and minute information given 
with regard to a large number of places 
which have gained a reputation on the 
continent for their mineral waters." — Pall 
Mall Gazette. 

" Not only a pleasant book of travel but 
also a book of considerable value." — Morn- 
ing Post. 

"A popular account of some of the most 
charming health resorts of the Continent ; 



MISS YOUMANS' FIRST BOOK OF BOTANY. 

DESIGNED TO CULTIVATE THE OBSERVING POWERS OF CHILDREN. 

From the Author's latest Stereotyped Edition. 

New and Enlarged Edition, with 300 Engravings. Crown 8vo. 5s. 



It is but rarely that a school-book appears 
which is at once so novel in plan, so suc- 
cessful in execution, and so suited to the 
general want, as to command universal and 
unqualified approbation, but such has been 
the case with Miss Youmans' First Book 
of Botany. Her work is an outgrowth of 



the most recent scientific views, and has 
been practically tested by careful trial with 
juvenile classes, and it has been everywhere 
welcomed as a timely and invaluable con- 
tribution to the improvement of primary 
education. 



65, Cornhill ; 6^ 12, Paternoster Row, London. 



io Works Published by Henry S. King 6° Co., 

AN ESSAY ON THE CULTURE OF THE 
OBSERVING POWERS OF CHILDREN, 

ESPECIALLY IN CONNECTION WITH THE STUDY OF BOTANY. 
By ELIZA A. YOUMANS, 

Edited, with Notes and a Supplement, 

By JOSEPH PAYNE, F.C.P.,' 

Author of " Lectures on the Science and Art of Education," &c. 

Crown 8vo. 2s. 6d. 

children. She has applied that principle 
to the study of botany. This study, ac- 
cording to her just notions on the subject, 
is to be fundamentally based on the exer- 
cise of the pupil's own powers of observa- 
tion. He is to see and examine the pro- 
perties of plants and flowers at first hand, 
not merely to be informed of what others 
have seen and examined." — Pall Mall 
Gazette. 



"The little book, now under notice, is 
expressly designed to make the earliest 
instruction of children a mental discipline. 
Miss Youmans presents in her work the 
ripe results of educational experience re- 
duced to a system, wisely conceiving that 
an education — even the most elementary— 
should be regarded as a discipline of the 
mental powers, and that the facts of ex- 
ternal nature supply the most suitable 
materials for this discipline in the case of 



THE HISTORY OF THE NATURAL 
CREATION: 

BEING A SERIES OF POPULAR SCIENTIFIC LECTURES ON THE 
GENERAL THEORY OF PROGRESSION OF SPECIES ; 

WITH A DISSERTATION ON THE THEORIES OF DARWIN, GOETHE, AND LAMARCK 

MORE ESPECIALLY APPLYING THEM TO THE ORIGIN OF MAN, AND TO OTHER 

FUNDAMENTAL QUESTIONS OF NATURAL SCIENCE CONNECTED THEREWITH. 

By Professor ERNST H.ECKEL, of the University of Jena. 

8vo. With Woodcuts and Plates. 



AN ARABIC AND ENGLISH DICTIONARY 
OF THE KORAN. 

By Major J. PENRICE, B.A. 4to. Price 21s. 



MODERN GOTHIC ARCHITECTURE. 

By T. G. JACKSON. 

Crown 8vo. Price 5s. 



65, Cornhitt ; c^ 12, Paternoster Row, London. 



J Forks Published by Henry S. King 6* Co., n 

A LEGAL HANDBOOK FOR ARCHITECTS. 
By EDWARD JENKINS and JOHN RAYMOND. 

Crown 8vo. Price 5.?. 



CONTEMPORARY ENGLISH PSYCHOLOGY. 

From the French of Professor TH. RIBOT. 

AN ANALYSIS OF THE VIEWS AND OPINIONS OF THE FOLLOWING 
METAPHYSICIANS, AS EXPRESSED IN THEIR WRITINGS. 

JAMES MILL. JOHN STUART MILL. HERBERT 5PENCER. 

A. BAIN. GEORGE H. LEWES. SAMUEL BAILEY. 

Large post 8vo. 

PHYSIOLOGY FOR PRACTICAL USE. 

BY VARIOUS EMINENT WRITERS. 

Edited by JAMES HINTON. 

With 50 Illustrations. 



HEALTH AND DISEASE 

AS INFLUENCED BY 

THE DAILY, SEASONAL, AND OTHER CYCLICAL 
CHANGES IN THE HUMAN SYSTEM. 

By Dr. EDWARD SMITH, F.R.S. 

A New Edition, -js. 6d. 



PRACTICAL DIETARY 

FOR FAMILIES, SCHOOLS, & THE LABOURING 
CLASSES. 

By Dr. EDWARD SMITH, F.R.S. 

A New Edition. Price 3s. 6d. 



CONSUMPTION IN ITS EARLY AND 
REMEDIABLE STAGES. 

By Dr. EDWARD SMITH, F.R.S. 

A New Edition, ys. 6d. 

65, Comhill ; S* 12, Paternoster Row x London. 



14 Works Published by Henry S. King &> Co.. 



Military Works— continued. 
VICTORIES AND DEFEATS. An Attempt to 

explain the Causes which have led to them. An Officer's Manual. 
By Col. R. P. ANDERSON. Demy 8vo. 14s. 



STUDIES IN THE NEW INFANTRY 

TACTICS. Parts I. & II. By Major W. VON SCHEREFF. 
Translated from the German by Col. LUMLEY GRAHAM. 



THE OPERATIONS OF THE FIRST ARMY 

to the CAPITULATION of METZ. By Major VON SCHELL, 
with Maps, including one of Metz and of the country around. Trans- 
lated by Capt. E. O. HOLLIST. In demy 8vo. 

time from the official documents the gene- 
ralship of Von Steinmetz. Hitherto we 



*** The most important events de- 
scribed in this work are the battles of 
Spichern, those before Metz on the 14th 
and 1 8th August, and (on this point no- 
thing authentic has yet been published) 
the history of the investment of Metz 
(battle of Noisseville). 

This work, however, possesses a greater 
importance than that derived from these 
points, because it represents for the first 



have had no exact reports on the deeds 
and motives of this celebrated general. 
This work has the special object of un- 
folding carefully the relations in which the 
commander of the First Army acted, the 
plan of operations which he drew up, and 
the manner in which he carried it out. 



THE OPERATIONS OF THE FIRST ARMY 

IN NORTHERN FRANCE AGAINST FAIDHERBE. By 
Colonel Count HERMANN VON WARTENSLEBEN, Chief 
of the Staff of the First Army. Translated by Colonel C. H. VON 
WRIGHT. In demy 8vo. Uniform with the above. 



THE OPERATIONS OF THE FIRST ARMY, 

under Gen. VON GOEBEN. Translated by Col. C. H. VON 
WRIGHT. With Maps. Demy 8vo. 



TACTICAL DEDUCTIONS FROM THE WAR 

of 1870-1. By Captain A. VON BOGUSLAWSKI. Trans- 
lated by Colonel LUMLEY GRAHAM, late 18th (Royal Irish) 
Regiment. Demy 8vo. Uniform with the above. Price "js. 
'Major Boguslawski's tactical deduc- British Service ; and we cannot commence 



tions from the war are, that infantry still 
preserve their superiority over cavalry, 
that open order must henceforth be the 
main principles of all drill, and that the 
chassepot is the best of all small arms for 
precision. ... We must, without delay, 
impress brain and forethought into the 



the good work too soon, or better, than by 
placing the two books (' The Operations of 
the German Armies' and 'Tactical Deduc- 
tions') we have here criticised, in every 
military library, and introducing them as 
class-books in every tactical school." — 
United Service Gazette. 



65, Cornhitt ; 6° 12, Paternoster Pow, London. 



Works Published by Henry S. King &> Co., 15 

Military Works— -continued. 
THE OPERATIONS OF THE GERMAN 

ARMIES IN FRANCE, FROM SEDAN TO THE END OF 
THE WAR OF 1 870-1. With Large Official Map. From the 
Journals of the Head-quarters Staff, by Major WM. BLUME. 
Translated by E. M. JONES, Major 20th Foot, late Professor of 
Military History, Sandhurst. Demy 8vo. Price 9-r. 



"The book is of absolute necessity to the 
military student. . . . The work is one 
of high merit and . . . has the advantage 
of being rendered into fluent English, and 
is accompanied by an excellent military 
map." — United Service Gazette. 

"The work of translation has been well 
done ; the expressive German idioms have 
been rendered into clear, nervous English 
without losing any of their original force ; 
and in notes, prefaces, and introductions, 
much additional information has been 
given." — A thenceum. 

" The work of Major von Blume in its 



English dress forms the most valuable 
addition to our stock of works upon the 
war that our press has put forth. Major 
Blume writes with a clear conciseness 
much wanting in many of his country's 
historians, and Major Jones has done 
himself and his original alike justice by 
his vigorous yet correct translation of the 
excellent volume on which he has laboured. 
Our space forbids our doing more than 
commending it earnestly as the most au- 
thentic and instructive narrative of the 
second section of the war that has yet 
appeared." — Saturday Review. 



THE OPERATIONS OF THE SOUTH ARMY 

IN JANUARY AND FEBRUARY, 187 1. Compiled from the 
Official War Documents of the Head-quarters of the Southern Army. 
By Count HERMANN VON WARTENSLEBEN, Colonel in 
the Prussian General Staff. Translated by Colonel C. H. VON 
WRIGHT. Demy 8vo, with Maps. Uniform with the above. Price 6s. 



HASTY INTRENCHMENTS. By Colonel 



BRIALMONT. Translated 
EMPSON, R.A. Demy 8vo. 

" A valuable contribution to military 
literature." — A theneeum. 

" In seven short chapters it gives plain 
directions for performing shelter-trenches, 
with the best method of carrying the neces- 
sary tools, and it offers practical illustrations 
of the use of hasty intrenchments on the field 
of battle. " — United Service Magazine. 

" It supplies that which our own text- 
books give but imperfectly, viz., hints as 



A. 

A. 



by Lieutenant CHARLES 
Nine Plates. Price 6s. 
to how a position can best be strengthened 
by means ... of such extemporised in- 
trenchments and batteries as can be thrown 
up by infantry in the space of four or five 
hours . . . deserves to become a standard 
military work." — Standard. 

" A clever treatise, short, practical and 
clear." — Investor's Guardian. 

" Clearly and critically written.'' — Wel- 
lington Gazette. 



THE ARMY OF THE NORTH -GERMAN 

CONFEDERATION. A Brief Description of its Organisation, 
of the different Branches of the Service ami their ' R&le' in War, of 
its Mode of Fighting, &c. By a PRUSSIAN GENERAL. 
Translated from the German by Col. EDWARD NEWDIGATE. 
Demy 8vo. 5^. 
*»* The authorship of this book was erroneously ascribed to the renowned General von 
Mofcke, but there can be little doubt that it was written under his immediate inspiration. 



65, Com hi/ I ; 



12, Paternoster Row, London. 



i6 



Works Published by Henry S. King &> Co., 



Military Works— continued. 
CAVALRY FIELD DUTY. By Major-General VON 
MIRUS. Translated by Captain FRANK S. RUSSELL, 14th 
(King's) Hussars. Crown 8vo, limp cloth. *]s. 6d. 



*•#* This is the text-book of instruction 
in the German cavalry, and comprises all 
the details connected with the military 
duties of cavalry soldiers on service. The 
translation is made from a new edition, 
which contains the modifications intro- 



duced consequent on the experiences of 
the late war. The great interest that stu- 
dents feel in all the German military 
methods, will, it is believed, render this 
book especially acceptable at the present 
time. 



STUDIES IN LEADING TROOPS. By 

Colonel VON VERDY DU VERNOIS. An authorised and 
accurate Translation by Lieutenant H. J. T. HILDYARD, 71st 
Foot. Parts I. and II. Demy 8vo. Price Js. 

tunately-placed staff-officer is in a position 
to give. I have read and re-read them 



*** General Beauchamp Walker says 
of this work: — "I recommend the first 
two numbers of Colonel von Verdy's 
' Studies ' to the attentive perusal of my 
brother officers. They supply a want 
which I have often felt during my service 
in this country, namely, a minuter tactical 
detail of the minor operations of the war 
than any but the most observant and for- 



very carefully, I hope with profit, certainly 
with great interest, and believe that prac- 
tice, in the sense of these ' Studies,', would 
be a valuable preparation for manoeuvres 
on a more extended scale." — Berlin, June, 
1872. 



THE FRANCO-GERMAN WAR, 1870-71. 

First Part :— history of the war to the downfall of 
the empire. First Section :— the events in July. Autho- 
rised Translation from the German Official Account at the Topogra- 
phical and Statistical Department of the War Office, by Captain F. C. 
H. CLARKE, R. A. First Section, with Map. Demy 8vo. 3*. 



DISCIPLINE AND DRILL. Four Lectures delivered 
to the London Scottish Rifle Volunteers. By Captain S. FLOOD 
PAGE. A New and Cheaper Edition. Price is. 



" One of the- best-known and coolest- 
headed of tbe metropolitan regiments, 
whose adjutant moreover has lately pub- 
lished an admirable collection of lectures 
addressed by him to the men of his corps." 
— Tunes. 

" The very useful and interesting work. 
. . . Every Volunteer, officer or pri- 



vate, will be the better for perusing and 
digesting the plain-spoken truths which 
Captain Page so firmly, and yet so mo- 
destly, puts before them ; and we trust 
that the little book in which they are con- 
tained will find its way into all parts of 
Great Britain." — Volunteer Service Ga- 
zette. 



THE SUBSTANTIVE SENIORITY ARMY 

LIST. Majors and Captains. By Captain F. B. P. WHITE, 
1st W. I. Regiment. 8vo, sewed. 2s. 6d. 



65, Comhill ; 6° 12, Paternoster Row, London. 



Works Published by Henry S. King d- 5 Co., 17 



§00hs on Jfnbiait Subjects. 



THE EUROPEAN IN INDIA. 

A HAND-BOOK OF PRACTICAL INFORMATION FOR THOSE PROCEEDING 
TO, OR RESIDING IN, THE EAST INDIES, 

RELATING TO OUTFITS, ROUTES, TIME FOR DEPARTURE, INDIAN' CLIMATE, ETC. 

By EDMUND C. P. HULL. 
WITH A MEDICAL GUIDE FOR ANGLO-INDIANS. 

BEING A COMPENDIUM OF ADVICE TO EUROPEANS IN INDIA, RELATING TO THE 
PRESERVATION AND REGULATION OF HEALTH. 

By R. S. MAIR, M.D., F.R.C.S.E., 

Late Deputy Coroner of Madras. 
In 1 vol. Post 8vo. 6s. 



" Full of all sorts ot useful information 
to the English settler or traveller in India." 
-Standard. 

" One of the most valuable books ever 
published in India — valuable for its sound 
information, its careful array of pertinent 
facts, and its sterling common sense. It is 



a publisher's as well as an author's ' hit ' 
for it supplies a want which few persons 
may have discovered, but which everybody 
will at once recognise when once the con- 
tents of the book have been mastered. 
The medical part of the work is invalu- 
able." — Calcutta Guardian. 



EASTERN EXPERIENCES. 

By L. BO WRING, C.S.I., 

Lord Canning's Private Secretary, and for many years the Chief Commissioner oi 
Mysore and Coorg. 

In 1 vol. Demy 8vo. \6s. Illustrated with Maps and Diagrams. 



"An admirable and exhaustive geo- 
graphical, political, and industrial survey." 
— Atketueum. 

"The usefulness of this compact and 
methodical summary of the most authentic 
information relating to countries whose 
welfare is intimately connected with our 
own, should obtain for Mr. Lewin Bow- 



ring's work a good place among treatises 
of its kind." — Daily Nevis. 

" Interesting even to the general reader, 
but more especially so to those who may 
have a special concern in that portion of 
our Indian Empire." — Post. 

"An elaborately got up and carefully 
compiled work." — h 



A MEMOIR OF THE INDIAN SURVEYS, 
By CLEMENT R. MARKHAM. 

Printed by order of Her Majesty's Secretary of State for India in Council. 
Imperial Svo. xos. 6d. 



65, CornJiill ; &> 12, Paternoster Row t London, 



1 8 Works Published by Henry S. Kins; 6° Co., 

Books on Indian Subjects— continued. 

WESTERN INDIA BEFORE AND DURING 
THE MUTINIES. 

PICTURES DRAWN FROM LIFE. 

By Major-Gen. Sir GEORGE LE GRAND JACOB, K.C.S.L, C.B. 

In i vol. Crown 8vo. 7,?. 6d. 



"The most important contribution to 
the history of Western India during the 
Mutinies which has yet, in a popular 
form, bt en made public." — Athenceian. 

"The legacy of a wise veteran, intent 
on the benefit of his countrymen rather 



than on the acquisition of fame." — London 
and China Express. 

" Few men more competent than feim- 
self to speak authoritatively concerning 
Indian affairs." — Standard. 



EXCHANGE TABLES OF STERLING AND 
INDIAN RUPEE CURRENCY, 

UPON A NEW AND EXTENDED SYSTEM, 

EMBRACING VALUES FROM ONE FARTHING TO ONE HUNDRED THOUSAND POUNDS, AND 

AT RATES PROGRESSING, IN SIXTEENTHS OF A PENNY, 

FROM IS. gd. TO ZS. 3d. PER RUPEE. 

By DONALD FRASER, 

Accountant to the British Indian Steam Navigation Co., Limited. 
Royal 8vo. 10s. 6d. 



A CATALOGUE OF MAPS OF THE BRITISH 
POSSESSIONS 

IN INDIA AND OTHER PARTS OF ASIA. 

Published by order of Her Majesty's Secretary of State for India in Council. 

Royal 8vo, sewed, is. 

A continuation of the above, sewed, price 6d., is now ready. 



Messrs. Henry S. King & Co. are the authorised agents hy the Government for the 
sale of the whole of the Maps enumerated in this Catalogue. 



65, Cornhill ; 6° 12, Faternoster Row, Lo?idon. 



Works Published by Henry S. King & Co., 



Ifuixenile §00 Its. 

— ♦ — 

LOST GIP. By HESBA STRETTON, Author of " Little 
Meg," "Alone in London." Square crown 8vo. Six Illustrations. 
Price is. 6d. 



BRAVE MEN'S FOOTSTEPS. A Book of Example 
and Anecdote for Young People. By the Editor of "Men WHO 
have Risen." With Four Illustrations. By C. Doyle. t> s - 6d. 

"A readable and instructive volume." — 
Examiner. 

"No more welcome book for the school- 



" The little volume is precisely of the 
stamp to win the favour of those who, in 
choosing a gift for a boy, would consult his 
moral development as well as his temporary 
pleasure." — Daily Telegraph. 



boy could be imagined." — Birmingham 
Daily Gazette. 



THE LITTLE WONDER-HORN. By JEAN 

IXGELOW. A Second Series of "Stories told to a Child." 
Fifteen Illustrations. Cloth, gilt. y. 6d. 

" We like all the contents of the ' Little 
Wonder-Horn' very much." — AihentBum. 

" We recommend it with confidence." — 



" Full of fresh and vigorous fancy : it is 
worthy of the author of some of the best of 
our modern verse." — Standard. 



Pail-Mall Gazette. 



STORIES IN PRECIOUS STONES. By HELEN 

ZIMMERN. With Six Illustrations. Crown 8vo. $s. 



" A series of pretty tales which are half 
fantastic, half natural, and pleasantly 
quaint, as befits stories intended for the 
young." — Daily Telegraph. 



" Certainly the book is well worth a 
perusal, and will not he soon laid down 
when once taken up." — Daily Bristol 
Tit/ies. 



GUTTA-PERCHA WILLIE, THE WORKING 

GENIUS. By GEORGE MACDONALD. With Illustrations. 
By Arthur Hughes. Crown 8vo. 3^. 6d. 



THE TRAVELLING MENAGERIE. By 

CHARLES CAMDEN, Author of "Hoity Toity." Illustrated 
by J. Maiioney. Crown 8vo. y. 6d. 



PLUCKY FELLOWS. A Book for Boys. By 
STEPHEN J. MACKENNA. With Six Illustrations, down 
8vo. Price $s. 6d. 

65, Cornhill; &• 12, Paternoster Pow, Lomlon. 

L 2 



2o Works Published by Henry S. King 6^ Co., 



Juvenile Books — conti?tued. 
THE DESERTED SHIP. A Real Story of the 

Atlantic. By CUPPLES HOWE, Master Mariner. Illustrated 
by Townley Green. Crown 8vo. 3-r. 6d. 



GOOD WORDS FOR THE YOUNG. The Volume 

for 1872, gilt cloth and gilt edges, *js. 6d. Containing numerous 
Contributions by popular authors, and about One Hundred and 
Fifty Illustrations by the best artists. 



New Edition. 



THE DESERT PASTOR, JEAN JAROUSSEAU. 

Translated from the French of EUGENE PELLETAN. By 
Colonel E. P. DE L'HOSTE. In fcap. 8vo, with an Engraved 
Frontispiece. Price 3-r. 6d. 



" There is a poetical simplicity and pic- 
turesqueness ; the noblest heroism ; unpre- 
tentious religion ; pure love, and the 
spectacle of a household brought up in the 
fear of the Lord. . . . The whole 
story has an air of quaint antiquity similar 
to that which invests with a charm more 
easily felt than described the site of 



some splendid ruin." — Illustrated London 
News. 

"This charming specimen of Eugene 
Pelletan's tender grace, humour, and high- 
toned morality." — Notes and Qiceries. 

" A touching record of the struggles in 
the cause of religious liberty of a real 
man. " — Graphic. 



HOITYTOITY, THE GOOD LITTLE FELLOW. 

By CHARLES CAMDEN. Illustrated. Crown 8vo. %s. 6d. 



SEEKING HIS FORTUNE, AND OTHER 

STORIES. Crown 8vo. Six Illustrations. 



THE "ELSIE" SERIES, y. 6d. each. 
ELSIE DINSMORE. By MARTHA FARQUHAR- 

. SON. Crown 8vo. Illustrated. 

ELSIE'S GIRLHOOD. A Sequel to " Elsie Dinsmore." 

By the same Author. Crown 8vo. Illustrated. 

ELSIE'S HOLIDAYS AT ROSELANDS. By 

the same Author. Crown 8vo. Illustrated. 
65, Comhill ; 6^ 12, Paternoster Row, London. 



Works Published by Henry S. King 6* Co., 21 



$Kfa*. 



POT-POURRI. Collected Verses. By Austin Dobson. 
Crown 8vo. 

IMITATIONS FROM THE GERMAN OF 

SPITTA AND TERSTEGEN. By Lady DURAND. Crown 
8vo. 4-f. 

EASTERN LEGENDS AND STORIES IN 

ENGLISH VERSE. By Lieutenant NORTON POWLETT, 
Royal Artillery. Crown 8vo. 5-r. 



EDITH; or, LOVE AND LIFE IN CHESHIRE. 

By T. ASHE, Author of the "Sorrows of Hypsipyle," etc. Sewed. 
Price 6d. 



"A really fine poem, full of tender, 
subtle touches of feeling." — Manchester 
Nezus. 



" Pregnant from beginning to end with 
the results of careful observation and ima- 
ginative power." — CJiester Chronicle. 



THE GALLERY OF PIGEONS, AND OTHER 

POEMS. By THEO. MARZIALS. Crown 8vo. 4s. 6d. 



A NEW VOLUME OF SONNETS. By the Rev. 
C. TENNYSON TURNER. Crown 8vo. 4^. 6d. 



ENGLISH SONNETS. Collected and Arranged by 
JOHN DENNIS. Small crown 8vo. 



GOETHE'S FAUST. A New Translation in Rhyme. 
By the Rev. C. KEG AN PAUL. Crown 8vo. 6s. 



WILLIAM CULLEN BRYANT'S POEMS. 

Handsomely bound, with Illustrations. 
A Cheaper Edition. 
A Pocket Edition. 

65, CornJiill ; e° 12, Paternoster Row, London. 



Works Published by Henry S. King & Co., 



Poetry — continued. 

CALDERON'S DRAMAS. 

The Purgatory of St. Patrick. 

The Wonderful Magician. 

Life is a Dream. 
Translated from the Spanish. By DENIS FLORENCE MAC- 
CARTHY. Price iar. 



SONGS FOR SAILORS. By Dr. W. C. BENNETT. 

Dedicated by Special Request to H.R. H. the Duke of Edinburgh. 
Crown 8vo. 3s. 6d. With Steel Portrait and Illustrations. 
An Edition in Illustrated paper Covers. Price is, 

DR. W. C. BENNETT'S POEMS will be shortly 

Re-issued, with additions to each part, in Five Parts, at is. each. 



WALLED IN, AND OTHER POEMS. By the 

Rev. HENRY J. BULKELY. Crown 8vo. 5-r. 

THE POETICAL AND PROSE WORKS OF 

ROBERT BUCHANAN. Preparing for publication, a Collected 
Edition- in 5 vols. 
Contents of Vol. I. — 

DAUGHTERS OF EVE. 
UNDERTONES AND ANTIQUES. 
COUNTRY AND PASTORAL POEMS. 



SONGS OF LIFE AND DEATH. By JOHN 

PAYNE, Author of "Intaglios," "Sonnets," "The Masque of 
Shadows," etc. Crown 8vo. 5-r. 

SONGS OF TWO WORLDS. By a NEW WRITER. 

Fcap. 8vo, cloth, $s. Second Edition. 



"The 'New Writer' is certainly no 
tyro. No one after reading the first two 
poem*, almost perfect in rhythm and 
all the graceful reserve of true lyrical 
strength, can doubt that this book is the 
result of lengthened thought and assiduous 
training in poetical form. . . . These 
poems will assuredly take high rank among 
the class to which 'they belong." — British- 
Quarterly Reviezv, April 1st. 

" If these poems are the mere preludes 
of a mind growing in power and in inclina- 
tion for verse, we have in them the promise 
of a fine poet. . . . The verse describ- 



ing Socrates has the highest note of critical 
poetry." — Spectator, February i.jth. 

"No extracts could do justice to the 
exquisite tones, the felicitous phrasing and 
delicately wrought harmonies of some of 
these poems." — Nonconformist, March 
"27 th. 

"Are we in this book making the ac- 
quaintance of a fine and original poet, or 
of a most artistic imitator? And our 
deliberate opinion is that the former hy- 
pothesis is the right one. It has a purity 
and delicacy of feeling like morning air." 
— Graphic, March 16th. 



65, Com/ii/t; &> 12, Paternoster Row, London. 



Works Published by Henry S. King 6° Co., 



23 



Poetry — continued. 

THE INN OF STRANGE MEETINGS, AND 

OTHER POEMS. By MORTIMER COLLINS. Crown 8vo. 5-r. 

"Abounding in quiet humour, in bright chivalry and romance beneath the trifling 

fancy, in sweetness and melody of expres- vein of good humoured banter which is the 

sion, and, at times, in the tenderest touches special characteristic of his verse. . . . 

of pathos." — Graphic The 'Inn of Strange Meetings' is a 

"Mr. Collins has an undercurrent of sprightly piece." — Athe?uenm. 



EROS AGONISTES. By E. B. D. Crown 8vo. is. 6d. 



"The author of these verses has written 
a very touching story of the human heart 
in the story he tells with such pathos and 
power, of an affection cherished so long 
and so secretly. . . . It is not the 



least merit of these pages that they are 
everywhere illumined with moral and re- 
ligious sentiment suggested, not paraded, 
of the brightest, purest character." — 
Standard. 



THE LEGENDS OF ST 

POEMS. By AUBREY DE 

" Mr. De Vere's versification in his 
earlier poems is characterised by great 
sweetness and simplicity. He is master of 
his instrument, and rarely offends the ear 
with false notes. Poems such as these 
scarcely admit of quotation, for their charm 
is not, and ought not to be, found in isolated 
passages ; but we can promise the patient 
and thoughtful reader much pleasure in the 
perusal of this volume." — Pall-Mail 
Gazette. 

" We have marked, in almost every 



PATRICK & OTHER 

VERE. Crown 8vo. 5* 

page, excellent touches from which we 
know not how to select. We have but 
space to commend the varied structure of 
his verse, the carefulness of his grammar, 
and his excellent English. All who be- 
lieve that poetry should raise and not 
debase the social ideal, all who think that 
wit should exalt our standard of thought 
and manners, must welcome this contri- 
bution at once to our knowledge of the 
past and to the science of noble life." — 
Saturday Review. 



ASPROMONTE, AND OTHER POEMS 

Edition, cloth. 4s. 6J. 

"The volume is anonymous, but there 
is no reason for the author to be ashamed 
of it. The ' Poems of Italy' are evidently 
inspired by genuine enthusiasm in the 
cause espoused ; and one of them, ' The 



Second 



Execution of Felice Orsini,' has much 
poetic merit, the event celebrated being 
told with dramatic force." — Athentewm. 

"The verse is fluent and free." — Spec- 
tator. 



THE DREAM AND THE DEED, AND OTHER 

POEMS. By PATRICK SCOTT, Author of "Footpaths be- 
tween Two Worlds," etc. Fcap. 8vo, cloth, $s. 



"A bitter and able satire on the vice 
and follies of the day, literary, social, and 
political." — Standard. 



" Shows real poetic power coupled with 
evidences of satirical energy. " — Edinburgh 

Daily Review. 



65, ComJiill ; 6* 12, Paternoster Row y London. 



26 



Works Published by Henry S. King 6° Co., 



Fiction — continued. 

THOMASIN A. By the Author of ' 
CRESSY," etc. 2 vols. Crown 8vo. 

" A finished and delicate cabinet picture, 
no line is without its purpose, but all con- 
tribute to the unity of the work." — Athe- 
nceum. 

" For the delicacies of character-drawing, 



DOROTHY," "DE 



for play of incident, and for finish of style, 
we must refer our readers to the story 
itself." — Daily News. 

" This undeniably pleasing story." — 
Pall Mall Gazette. 



THE STORY OF SIR EDWARD'S WIFE. By 

HAMILTON MARSHALL, Author of "For Very Life." 
1 vol. Crown 8vo. 

"A quiet graceful little story."— Spec- | . . . Mr. Hamilton Marshall can tell a 
tator j story closely and pleasantly."— Pall Mall 

" There are many clever conceits in it. | Gazette. 



LINKED AT 

Crown 8vo. 

" ' Linked at Last ' contains so much of 
pretty description, natural incident, and 
delicate portraiture, that the reader who 
once takes it up will not be inclined to re- 



LAST. By F. E. BUNNETT. 1 vol. 



linquish it without concluding the volume." 
— Morning Post. 

"A very charming story." — John 
Bull. 



PERPLEXITY. By SYDNEY MOSTYN. 3 vols 

Crown 8vo. 

" Written with very considerable power 
. . . original . . . worked out with great 
cleverness and sustained interest." — 
Standard. 

' ' Shows much lucidity — much power of 
portraiture. " — Examiner. 

" Forcibly and graphically told." — Daily 
News. 

" Written with very considerable power, 



the plot is original and . . . worked 
out with great cleverness and sustained 
interest. " — Standard. 

" Shows much lucidity, much power of 
portraiture, and no inconsiderable sense of 
humour." — Examiner. 

" The literary workmanship is good, and 
the story forcibly and graphically told." — 
Daily News. 



By HOLME LEE. 



HER TITLE OF HONOUR. 

Second Edition. 1 vol. Crown 8vo. 

A most exquisitely written story." — 



" With the interest of a pathetic story is 
united the value of a definite and high 
purpose. " — Spectator. 



Literary Churchman. 



CRUEL AS THE GRAVE. By the Countess VON 

BOTHMER. 3 vols. Crown 8vo. 

" Jealousy is cruel as the Grave." 
" An interesting, though somewhat tragic I " An agreeable, unaffected, and emi- 
story." — Atheticeum. | nently readable novel." — Daily News. 



65, Comhill ; 6^ 12, Paternoster Pow, London, 



Works Published by Henry S. King 6° Co., 



27 



Fiction — continued. 

MEMOIRS OF MRS. L^TITIA BOOTHBY. 

By WILLIAM CLARK RUSSELL, Author of "The Book of 
Authors." Crown 8vo. Js. 6d. 



"The book is clever and ingenious." — 
Saturday Review. 

"One of the most delightful books I 
have read for a very long while. Very few 
works of truth or fiction are so thoroughly 



entertaining from the first page to the 
last." — yjcdy. 

"This is a very clever book, one of the 
best imitations of the productions of the last 
century that we have seen." — Guardian. 



LITTLE HODGE. A Christmas Country Carol. By 
EDWARD JENKINS, Author of "Ginx's Baby," &c. Illustrated. 
Crown 8vo. 5-r. A Cheap Edition in paper covers price One 
Shilling. 



"We shall be mistaken if it does not 
obtain a very wide circle of readers." — 
United Service Gazette. 

"Wise and humorous, but yet most 
pathetic." — Nonconformist. 



" The pathos of some of the passages is 
extremely touching." — Manchester Ex- 
ami?ier. 

" One of the most seasonable of Christ- 
mas stories." — Literary World. 



GINX'S BABY; HIS BIRTH AND OTHER 

MISFORTUNES. By EDWARD JENKINS. Twenty-ninth 
Edition. Crown 8vo. Price 2s. 



LORD BANTAM. By EDWARD JENKINS, Author 
of " Ginx's Baby. " Sixth Edition. Crown 8vo. Price 2s. 



HERMANN AGHA : An Eastern Narrative. By 

W. GIFFORD PALGRAVE, Author of "Travels in Central 
Arabia," &c. Second Edition. 2 vols. Crown 8vo, cloth, extra 
gilt. iSs. 



" Reads like a tale of life, with all its 
incidents. The young will take to it for 
its love portions, the older for its descrip- 
tions, some in this day for its Arab philo- 
sophy. " — A thencBum, 

"The cardinal merit, however, of the 
story is, to our thinking, the exquisite sim- 



plicity and purity of the love portion. 
There is a positive fragrance as of newly- 
mown hay about it, as compared with the 
artificially perfumed passions which are 
detailed to us with such gusto by our 
ordinary novel-writers in their endless 
volumes." — Observer. 



SEPTIMIUS. A Romance. By NATHANIEL HAW- 
THORNE. Author of "The Scarlet Letter," "Transformation," 
&c. Second Edition. 1 vol. Crown 8vo, cloth, extra gdt. 9*. 
A peculiar interest attaches to this work. It was the last thing the author wrote, and 
he may be said to have died as lie finished it. 

The Atketueum says that " the book is 
full of Hawthorne's most characteristic 
writing.'* 



"One of the best examples of Haw- 



thorne's writing ; every page is impressed 
with his peculiar view of thought, conveyed 
in his own familiar way." 



65, Cornhill ; 6- 12, Paternoster Row, London. 



28 Works Published by Henry S. King 6° Co., 

Fiction — continued. 
PANDURANG HARI ; Or, Memoirs of a Hindoo. 

A Tale of Mahratta Life sixty years ago. With a Preface, by Sir H. 
' BARTLE E. FRERE, G.C.S.I., &c. 2 vols. Crown Svo. 



THE TASMANIAN LILY. By JAMES BONWICK, 

Author of " Curious Facts of Old Colonial Days," &c. Crown 
8vo. Illustrated. Price $s. 



Clrt Cantjrill 'Ififaaxg jo£ Jfkttott. 

3j. Qd. per Volume. 



IT is intended in this Series to produce 
books of such merit that readers will 
care to preserve them on their shelves. 



They are well printed on good paper, hand- 
somely bound, with a Frontispiece, and are 
sold at the moderate price of 3s. 6d. each. 



GOD'S PROVIDENCE READY MONEY MORTI- 



HOUSE. By Mrs. G. L. Banks. 



ROBIN GRAY. By Charles 

Gibdon. With a Frontispiece by 
Hennessy. 



KITTY. By Miss M. Betham- 
Edwards. 



BOY. A Matter-of-Fact Story. 

HIRELL. By John Saunders, 

Author of " Abel Drake's Wife." 



ONE OF TWO. By J. Hain 

Friswell, Author of " The Gentle 
Life," etc. 



OTHER STANDARD NOVELS TO FOLLOW. 



Jmiljccrmhtg ftnixels- 



CIVIL SERVICE. By J. T. 

Listado, Author of " Maurice Reyn- 
hart. " 2 vols. 



VANESSA. By the Author of 
" Thomasina," etc. 2 vols. 



A LITTLE WORLD. By 

Geo. Manville Fenn, Author of 
" The Sapphire Cross," " Mad," etc. 

TOO LATE. By Mrs. New- 

man. 2 vols. Crown 8vo. 



THE QUEEN'S SHILLING. 

By Capt. Arthur Griffiths, Author 
of " Peccavi ; qr, Geoffrey Singleton's 
Mistake." 2 vols. 



TWO GIRLS. By Fredk. 
Wedmore, Author of " A Snapt Gold 
Ring." 2 vols. Crown 8vo. 



MIRANDA: a Midsummer 
Madness. By Mortimer Collins. 



HEATHERGATE. In 2 vols. 



65, Cornhill ; 6° 12, Paternoster Pow, London. 



Works Published by Henry S. King &> Co., 29 

<L Ideological. 
— ♦ — 

HYMNS AND VERSES, Original and Trans- 
lated. By the Rev. HENRY DOWNTON. Small crown 8vo. 

THE ETERNAL LIFE. Being Fourteen Sermons. 
By the Rev. J AS. NOBLE BENNIE, M.A. Crown 8vo. 6s. 

MISSIONARY ENTERPRISE IN THE EAST. 

By the Rev. RICHARD COLLINS. Illustrated. Crown 8vo. 6s. 

THE REALM OF TRUTH. By Miss E. T. CARNE. 

Crown 8vo. 5.5-. 6d. 

HYMNS FOR THE CHURCH AND HOME. 

By the Rev. W. FLEMING STEVENSON, Author of "Pray- 
ing and Working." 

Third Edition. 

THE YOUNG LIFE EQUIPPING ITSELF 

FOR GOD'S SERVICE. Being Four Sermons Preached before 
the University of Cambridge in November, 1872. By the Rev. 
J. C. VAUGHAN, D.D., Master of the Temple. Crown 8vo. 



WORDS & WORKS IN A LONDON PARISH. 

Edited by the Rev. CHARLES ANDERSON, M.A. Demy 
8vo. 6s. 



LIFE: Conferences delivered at Toulouse. By the Rev. 
PERE LACORDAIRE. Crown 8vo. 6s. 



Fourth Edition. 

THOUGHTS FOR THE TIMES. By the Rev. 
H. R. HAWEIS, M.A., "Author of Music and Morals," etc. 
Crown 8vo. Js. 6d. 

CATHOLICISM AND THE VATICAN. With a 

Nan aiivc of the Old Catholic Congress at Munich. By J. LOWKV 
WHITTLE, A.M., Trin. Coll., Dublin. Second Edition. Crown 
ivo. 7 s. 6t/. 



"A valuable and philosophic contribu- 
tion t) the solution of one of the greatest 
questions of this stirring age." — Church 
Times. 

"We cannot follow the author through 
his graphic and lucid sketch of the Catholic 



movement in Germany and of the Munich 
Congress, at which he was present : but 
we may cordially recommend his book to 
all who wish to follow the course of the 
movement." — Saturday AY. 



65, Cornhill ; d^ 12, Paternoster Row, London. 



30 



Works Published by Henry S. King &> Co., 



Theological — continued. 
NAZARETH: ITS LIFE AND LESSONS. By 



the Rev. G. S. DREW, Vicar of Trinity, Lambeth. 
Edition. In small 8vo, cloth. $s. 

" In Him was life, and the life was the light of ■men.'" 



Second 



"A singularly reverent and beautiful 
book ; the style in which it is written 
is not less chaste and attractive than its 
subject." — Daily Telegraph. 

" Perhaps one of the most remarkable 
books recently issued in the whole range of 



English theology Original in 

design, calm and appreciative in language, 
noble and elevated in style, this book, we 
venture to think, will live." — Chztrchman's 
Magazine. 



SCRIPTURE LANDS IN CONNECTION WITH 

THEIR HISTORY. By G. S. DREW, M.A., Vicar of Trinity, 
Lambeth, Author of "Reasons of Eaith." Second Edition. 
Bevelled boards, 8vo. Price \os. 6d. 
" Mr. Drew has invented a new method 

of illustrating Scripture history — from 

observation of the countries. Instead of 



narrating his travels, and referring from 
time to time to the facts of sacred history 
belonging to the different countries, he 
writes an outline history of the Hebrew 
nation from Abraham downwards, with 
special reference to the various points in 
which the geography illustrates the his- 
tory. The advantages of this plan are 
obvious. Mr. Drew thus gives us not a 
mere imitation of ' Sinai and Palestine,' but 



a view of the same subject from the other 
side. . . . He is very successful in pic- 
turing to his readers the scenes before his 
own mind. The position of Abraham in 
Palestine is portrayed, both socially and 
geographically, with great vigour. Mr. 
Drew has given an admirable account 
of the Hebrew sojourn in Egypt, and has 
done much to popularise the newly-acquired 
knowledge of Assyria in connection with 
the two Jewish Kingdoms." — Saturday 
Review. 



By C. J. S. 



MEMORIES OF VILLIERSTOWN. 

Crown 8vo. With Frontispiece. $s. 

SIX PRIVY COUNCIL JUDGMENTS— 1850-1872. 

Annotated by W. G. BROOKE, M.A., Barrister-at-Law. Crown 
8vo. 9 j. 

THE DIVINE KINGDOM ON EARTH AS 

IT IS IN HEAVEN. By the Author of "Nazareth: its Life 
and Lessons." In demy 8vo, bound in cloth. Price 10s. 6d. 

" Our Commonwealth is in Heaven.'" 



"A high purpose and a devout spirit 
characterize this work. It is thoughtful 
and eloquent. . . . The most valuable 
and suggestive chapter is entitled ' Fulfil- 
ments in Life and Ministry of Christ,' 
which is full of original thinking admi- 
rably expressed." — British Quarterly Re- 
view. 

"It is seldom that, in the course of our 
critical duties, we have to deal with a 



volume of any size or pretension so en- 
tirely valuable and satisfactory as this. 
Published anonymously as it is, there is 
no living divine to whom the authorship 
would not be a credit. . . . Not the 
least of its merits is the perfect simplicity 
and clearness, conjoined with a certain 
massive beauty, of its style." — Literary 
Churchman. 



65, Comhill ; 6° 12, Paternoster Pow, London. 



Works Published by Henry S. King on Co. 



31 



fife & Wotta of i\i glcfr. gxto. M. Ilokrfsmx. 

NEW AND CHEAPER EDITIONS. 



LIFE AND LETTERS. 

Edited by Stopford Brooke, 
M.A., Chaplain in Ordinary to the 
Queen. 
In 2 vols., uniform with the Sermons. 

Price js. td. 
Library Edition, in demy 8vo, with Two 

Steel Portraits. 12s. 
A Popular Edition, in 1 vol. Price 6s. 

SERMONS. Four Series. 

4 vols, small crown 8vo, price 3^. 6d. 
per vol. 

EXPOSITORY LECTURES 

ON ST. PAUL'S EPISTLE TO 
THE CORINTHIANS. Small 
crown 8vo. 5-y. 



AN ANALYSIS OF MR. 

TENNYSON'S " IN MEMO- 
RIAL!." (Dedicated by permission 
to the Poet-Laureate.) Fcap. 8vo. 2s. 

THE EDUCATION OF 

THE HUMAN RACE. Translated 
from the German of Gotthold 
Ephraim Lessing. Fcap. 8vo. 2s. 6d. 

LECTURES & ADDRESSES 

ON LITERARY AND SOCIAL 

TOPICS. Small crown 8vo. 3* 6d. 

[Preparing. 

A LECTURE ON FRED. 
W. ROBERTSON, M.A. By the 
Rev. F. A. Noble, delivered before 
the Young Men's Christian Association 
of Pittsburgh, U.S. is. 6d. 



Chaplain in Ordinary to Her Majesty the Queen. 

CHRIST IN MODERN LIFE. Sermons Preached 
in St. James's Chapel, York Street, London. Third Edition. 
Crown 8vo. Js. 6d. 
" Nobly fearless and singularly strong. . . . carries our admiration throughout. ' 

— British Quarterly Review. 

FREEDOM IN THE CHURCH OF ENGLAND. 

Six Sermons suggested by the Voysey Judgment. Second Edition. 

In 1 vol. Crown 8vo, cloth. 3s. 6d. 
"A very fair statement of the views in 
respect to freedom of thought held by the 
liberal party in the Church of England." — 
B/acizvood 's Magazine. 



" Interesting and readable, and charac- 
terised by great clearness of thought, 
frankness of statement, and moderation 
of tone." — Church Opinion. 



SERMONS Preached in St. James's Chapel, York Street, 

London. Sixth Edition. Crown Svo. 6s. 



" No one who reads these sermons will 
wonder that Mr. Brooke is a great power 
in London, that his chapel is thronged, 
and his followers large and enthusiastic. 



They are fiery, energetic, impetuous ser- 
mons, rich with the treasures of a culti- 
vated imagination. " — Guardian. 



THE LIFE AND WORK OF FREDERICK 
DENISON MAURICE: A Memorial Sermon. Crown 8vo, 
sewed, is. 



65, Comhill ; 6° 12, Paternoster Row, London. 



THE DAY OF REST. 

Weekly, price ONE PENNY, and in MONTHLY PARTS price SIXPENCE- 



Among the leading Contributions to the First Year's Issue may be mentioned 



WORDS FOR THE DAY. By C. J. 
Vaughan, D.D., Master of the Temple. 

LABOURS OF LOVE : Being further 
Accounts of what is being done by Dr. 
Wichern and others. By the Rev. W. 
Fleming Stevenson, Author of " Pray- 
ing and Working." 

OCCASIONAL PAPERS. By the Rev. 
Thomas Binney. 

SUNDAYS IN MY LIFE. By the Au- 
thor of " Episodes in an Obscure Life." 

SONGS OF REST. By George Mac- 
donald. 



TO ROME AND BACK: A Narrative 
of Personal Experience. By One who 
has made the Journey. 

*** The late Dr. Norman Macleod, dur- 
ing the last few months of his life, frequently 
urged the preparation of a series of Popular 
Papers, by a thoroughly competent person, 
on the Church of Rome as it really is to- 
day. " To Rome and Back" is the result 
of his suggestion. 

THE BATTLE OF THE POOR: Sketches 
from Courts and Alleys. By Hesba 
Stretton, Author of "Jessica's First 
Prayer," and " Little Meg's Children." 



Illustrated by the best Artists. 

Price ONE PENNY Weekly. MONTHLY PARTS, Price Sixpence. 



THE CONTEMPORARY REVIEW. 

THEOLOGICAL, LITERARY, AND SOCIAL. 
Price Half-a-Crown Monthly. 



THE SAINT PAULS MAGAZINE. 

LIGHT AND CHOICE. 
Price One Shilling Monthly. 



GOOD THINGS for the YOUNG of ALL AGES. 

Edited by GEORGE MACDONALD, 

And Illustrated by the best Artists. 
Price Sixpence Monthly. 



Bradbury, Agnew, & Co., Printers, Whitefriars. 



23 1901 



MW-l 

m 

I 



I 




i 



^ 



'H; 



4 



